THE SPIRIT MAN 

OR 

The Hidden Man o f the Heart 

J. H. ALLEN 



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j Book A*? )^) 

Copyright W 

COPYRIGHT DEPOSIT. 



THE SPIRIT MAN 

OR 

THE HIDDEN MAN OF THE HEART 




YOURS IN CHRIST— THE TRUTH 

— The Author. 



MIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIMMMBMM 



THE SPIRIT MAN 

OR 

THE HIDDEN MAN 
OF THE HEART 

A WOPvK ON 

PNEUMATOLOGYandPSYCHOLOGY 



Showing the Biblical Distinctions Be- 
tween the Soul and the Spirit of 
Man, and the Harmony of These 
with the Objective and the 
Subjective Man of Science 



Price $1.00 



By 

Rev. J. H. Allen, Author of "Judah's 
Sceptre" and "Joseph's Birthright" 
591 North El Molino Avenue, 
Pasadena, California 




COPYRIGHT, 1915 
BY 

J. H. ALLEN 
All Rights Reserved 



PRESS OF THE GR AFTON PUBLISHING CORPORATION 
r * 1 L'os Angeles, California 




DEC 30 1915 



©CI.A418265 



DEDICATION 

This book is dedicated in love and 
faith to the earthly and the heavenly 
seed of Abraham. That is to the natural 
seed and to those who are the children 
of Abraham by faith. 

The Author. 



TABLE OF CONTENTS 

CHAPTER PAGE 

Man's Future Possibilities.... 15 

The Trinity of Man 28 

All Men Have a Spirit Nature 37 

What Then is the Pneuma or Spirit of Man?. ... 46 

Psychic or Soul Nature of Man 56 

Origin of Body, Soul and Spirit 66 

Formation of the Human Spirit 79 

Some Attributes of the Human Spirit 90 

The Difference Between the Soul and the Spirit. . 104 

Facts Concerning Pneumatology 114 

Other Attributes of the Human Spirit 135 

A Scientific Breakdown 148 

Psychic Responsibility 165 

Psychic Functioning with Body and Spirit 177 

Redemption of Spirit, Soul and Body 186 

The Black Arts 208 

The Atonement 222 



PREFACE 



In the preface to my book on the sceptre and the 
birthright promises made to Abraham, I told my 
readers that while in that book I had dealt exclu- 
sively with the promises that concerned the earthly 
things, and had emphasized the words of Jesus when 
he said: "If ye have not believed Moses when he 
told you of earthly things how can ye believe me 
when I tell you of heavenly things." But that if I 
were permitted to write another book, I would write 
on the heavenly things of the divine word* 

This present work is in partial fulfillment of that 
promise, but it is by no means what I intended it to 
be at the time of my promise. For since then, the 
precious Lord has permitted me to be greatly af- 
flicted and become a partaker of the fellowship of 
his suffering, of which I never dreamed at that 
time. 

It was but a short time after the completion of 
Judah's Sceptre and Joseph's Birthright that I met 
with the fearful accident in which my right hip and 
foot were broken and the hip dislocated, and which 
has made me a helpless cripple for life. The hip 



being still dislocated, and the break not having grown 
solidly together, — only fiberously. 

The first five days after the accident the suffer- 
ing was so great that my moans were heard two 
blocks away. After which time the Lord heard and 
answered prayer for the easing of those torturous 
pains; for which I praise Him yet! 

After I was fixed up according to modern methods, 
I lay for six months and one day before I was even 
turned over on my side. During which time, and for 
years after, I suffered untold agony from cramps, 
because I could not move or get out of bed so as to 
kick them out. But, praise the Lord, after thirteen 
years these cramps are gradually ceasing, and I can 
rest in bed with comfort. 

During these years I have been kept from murmur- 
ing, and have said all along, and still continue to say: 
"Thy will be done." Read Col. 1 :24. It may be that 
the Lord will let you see what a great blessing has 
been mine. 

This book is better because of my suffering. In 
fact, it has been born out of this season of fellowship 
with my Lord in His suffering. For it has taken 
me out of evangelistic and other more active gospel 
work. 

Without doubt, the heavenly things of God are 
the things of the Spirit, and the unction of the Holy 
Spirit has been consciously upon me as the Spirit 



Himself has illuminated these heavenly things to my 
spirit being. 

Dear reader, we pray that this same divine unction 
may be upon you while you look into these precious 
things. To the doubting one, we ask: What good, 
what joy, what comfort, what help, or what knowl- 
edge could there be in the fact of man's possibility to 
know the mind of the Spirit, to live in the Spirit, to 
be led by the Spirit, to have the illumination of the 
Spirit, to know the law of the Spirit, to have the 
witness of the Spirit, and to be filled with the Spirit, 
if man had no spirit nature in himself whereby he 
might be made conscious of all these blessed and 
heavenly things. 

The grace of our Lord Jesus Christ be with your 
spirit. Amen. 

THE AUTHOR. 



"Whose adorning (Koafios=Cosmos ; 
zvorld) — i.e., whose world, * * let it 

be THE HIDDEN MAN of the HEART." 

1st Pet 3:4. 

"For as he (a man) thinketh in his 
heart, so is he." Prov. 23:7. 

"For with the heart man believeth 
unto righteousness." Rom. 10:10. 



DEDUCTION 
The thinking, believing, mentality of 
the Sub, the under, the covered, the hid- 
den man of the heart, is that of intuition, 
perception, or discernment, i.e., spiritual 
discernment, or discernment by spirit. 



CHAPTER I. 



MAN'S FUTURE POSSIBILITIES — INTRODUCTORY. 

In any part of this universe, indeed, in any part of 
any of the multi-universes of God, an intelligent and 
loving personality is the crowning act and fact of crea- 
tion. Such creations, universally speaking, vary greatly 
in importance, rank and power. The generic or general 
class names, as given in the Bible, to some of these 
classified orders of beings who are thus crowned with 
the glory of mentality and affection, are thrones, do- 
minions, principalities and powers ; while the contras- 
tive names are those of men and angels. The former 
of which is applied to those who inhabit this earth, 
while the latter is applied to those whose habitation is 
in some other part of the universal heavens ; either of 
which may have fallen or may have kept their first 
estate. 

It is also true that each individual in any one specific 
class or order of these exalted beings varies, at least 
in some respects, and often in many respects, from 
others of his own order. Man, who is one class of these 
varied and various orders of creation, has some inter- 
ests that are not of the earth earthly ; in fact, his great- 
est interests are not of this world. Hence, he is a 



16 



The Spirit Man 



universal character; is of universal interest, concern 
and importance ; and is akin to all the creatures of God 
who have the distinctive and crowning glories of intel- 
ligence and love. 

Now and then it is said of a man that he is greater 
than his kind, but of course, this cannot be true. Yet 
it often occurs with a man as it has with the blossoms 
of Luther Burbank's mammoth or Shasta daisy, which 
have been made to measure four and five inches in dia- 
meter, while the average size of its fellow species is 
only one inch in diameter. This great difference in 
individual specimens of the same species, be it either 
in a man or in a plant, is due to hereditary or progenital 
character, culture and environment. All of which goes 
to show the rich and marvelous possibilities of either 
species when subjected to the best possible conditions. 
Consequently, among the numerous and various speci- 
mens of the genus called man, as well as among those 
of plants, we occasionally find one that becomes not 
only an ornament to his kind but a marvel to the rest 
of his fellows. Consequently his life becomes an in- 
spiration that marks the dawn of a new and uplifting 
era for the generations which follow, because he has 
reached a climax of physical strength and development, 
of mental and psychic power and greatness, or of spir- 
itual efficiency and worth that has enabled him to liber- 
ate himself and others from the physically degener- 



Man's Future Possibilities 



17 



ating, the psychically paralyzing, or the spiritually 
darkening bondage of some former ignorance, inability, 
or hitherto supposed impossibility. 

These greater sons of man have always been highly 
honored by their kind, and by many of them, especially 
the less enlightened ones, these have ever been deified ; 
for ignoranc and superstition are ever ready to bring 
garlands and oxen, to offer up sacrifice to the best of 
their kind, and to cry out: "The gods are come down 
to us in the likeness of men." 

While it is true, on the one hand, that some men are 
thus superabundantly supplied either with super-human 
power to be unusually useful, or the illumination to 
accomplish great and hitherto unheard of things, or the 
grace to live such pure, victorious and uplifting lives 
that they have been at once a great benefit and a great 
blessing to their kind ; it is also true on the other hand, 
that there are others of this very same species whose 
sensuousness has compelled their ethical being to take 
the downward trend until they have become so com- 
pletely degenerated that they have crushed out that 
inherent good, better, or best, which was theirs by right 
of birth, and which could have been fostered until it 
begat within them aspirations so pure, lofty and up- 
reaching that they could have reached out and up after 
the highest and best conditions attainable to the sons 
of men. But the loss of this inherent good makes them 
as "Trees whose fruit withereth," whose degeneracy 



18 



The Spirit Man 



sinks them to the level of the "Natural brute beast." 
In comparison to whom the "Man with the hoe" is an 
exalted and princely son of honest toil, for his degen- 
eracy is depicted as the patient plodding stupidity of the 
ox, and is revealed chiefly in his lack of a strong men- 
tality. But these moral degenerates are "spots" even 
in the feasts of human love, and "Raging waves of 
the sea, foaming out their own shame," until they 
become an absolute curse to their kind. 

But the fact and the possibility of moral degeneracy 
is not confined to man alone, for we have a divine 
record that tells of certain angels who kept not their 
first estate, and who in consequence, are reserved in 
everlasting chains of darkness. 

Furthermore, the name archangel is that which is 
given to the highest order of angelic personalities ; and 
that same record tells of one of this highest order, 
whose individual name, originally, was Lucifer or Day 
Star, that "He abode not in the truth." Hence, it is 
clear, that this stupendous question of sin, sinfulness 
and its consequent unholiness, together with that of 
moral worth and spiritual integrity, instead of being 
confined to this one little world; which, comparatively 
speaking, is but a mere speck in the immense vastness 
of celestial space, has affected other parts of the uni- 
verse of universes, or, as it is designated in the divine 
record, "The heaven of heavens." Consequently, when 
the great universal settling time comes, it is declared 



Man's Future Possibilities 



19 



that Christ will reconcile all things unto Himself, 
whether they be things on earth or in the heavens ; 
and that He shall eventually gather together all things 
that are in Him, "both, which are in heaven (Gr. the 
heavens), and which are on the earth." 

But it is a fact that degeneracy of moral character, 
be it in men, in angels, or in archangels, can be accomp- 
lished only by the degredation of the highest possible 
good, better or best of which their class is capable. 

Although man does not at present rank among the 
highest order of universal personalities, those of him 
who have not gone too far down the road that ends in 
the natural brute beast can no more keep their thoughts, 
desires, ambitions, and aspirations always turned con- 
tentedly and satisfactorily toward the earth; nor can 
they hinder them from occasionally reaching out into 
the universe after something, nameless though it be, 
which they miss here and hope to find there, than they 
could have prevented their own existence. For the 
desire is in them, and, even where the hope, seemingly, 
has not been divinely fostered — those whose natures 
are yet fine enough to protest against the encroach- 
ments of evil around them and strong enough to protest 
against being made the victims of its degredation and 
finality, seem intuitively to feel that all of their kind 
who will take the upward and holy way may yet have 
the opportunity to stand heart to heart, knowledge to 
knowledge, possibility to possibility, and glory to glory 



20 



The Spirit Man 



with the highest and best of God's created intelligences. 

Some reasons for this out-reaching desire in mankind 
are : that he finds certain possibilities in his inner man 
for which he finds no possible completing ones. That 
is, he finds certain negative elements within himself, 
for which he finds no positive ones. For while he has 
been looking into the innermost recesses of human 
nature to find, if possible, the answering chords that 
would or could vibrate to the touch of those which he 
knows would bring out the sweetest music of his being, 
he has found his brother seemingly void of the com- 
plementaries that could thus fill out and complete his 
richest possibilities. Hence, there comes that unutter- 
able longing, either for a change in himself and in his 
kind that shall supply those lacking attributes, or that 
shall place him in contact with another and higher 
order of beings, whose superiority of parts, state and 
action ; whose substance, quality and posture or relative 
position; whose mental, affectional and ethical nature 
shall be sufficient to satisfy the fullness of him. Hence 
the universal query and quest of an aspiring and intui- 
tive manhood is: "Where and in whom shall I find 
those positive elements that shall correspond to these 
out-reaching, unsatisfied, unused and instinctive ele- 
ments of my own being ; for which, in the present condi- 
tion of my kind I find no satisfying and harmonious 
fullness?" 

To show that some such query and hope as this is 



Man's Future Possibilities 



21 



of universal concept, especially among those who have 
sought to foster the best that was in them — even by 
those who have had no knowledge of God's word, as 
well as by those who having a knowledge of that word 
have not accepted it as Divine — we give the following 
excerpt from the address of Dr. Philip S. Moxom be- 
fore the Parliament of Religions at Chicago in 1893 : 
'That an idea is universal at some particular period 
of time is not necessarily evidence of its truth. Xor 
is even antiquity a guaranty of truth. * * * But when an 
idea, and an idea of such significance and seriousness 
as the idea of immortality, is not only universal, but 
also coexistent with the entire ascertainable history 
of the race, when that idea gathers strength and clear- 
ness and elevation with the progress of mankind, and 
when that idea is, in part at least the expression of an 
aspiration as well as an instinct or intuition, and works 
as an ennobling energy upon the springs of motive and 
purpose, allying itself with all that is loftiest and 
purest in human feeling and hope and endeavor, then 
its universality takes on a very high evidential value." 

Now, the argument of science in general is, that the 
law of the uniform constancy of nature demands of 
every faculty of the human mind at some stage of its 
existence the performance of every normal function. 
And Thompson Jay Hudson in his " Scientific Demon- 
stration of the Future Life/ 5 on pages 259-278, has 
shown that some faculties of the mind perform no 



22 



The Spirit Man 



normal function in this life. Therefore, the inevitable 
conclusion is that some faculties of the human mind 
must perform their office, function or duty, in another 
life. 

Again r Dr. John Fiske, scientist and evolutionist, in 
his "Through Nature to God," says: "So far as our 
knowledge of Nature goes the whole momentum of it 
carries us onward to the conclusion that the Unseen 
World * * * has a real existence ; and it is but follow- 
ing out the analogy to regard that Unseen World as 
the theater where the ethical process is destined to 
reach its full consummation. The lesson of evolution 
is that through all these weary ages the Human Soul 
(he should have said the Human Spirit) * * * has 
been rising to the recognition of its essential kinship 
with the everliving God." 

Furthermore, while discussing the relation of what 
scientists call the cosmic and the ethical processes, Dr. 
Fiske says : "Again, the ethical process is not only part 
and parcel of the cosmic process, but it is its crown and 
consummation. Toward the spiritual perfection of 
humanity the stupendous momentum of the cosmic 
process has been tending. That spiritual perfection 
is the true goal of evolution, the divine end that was 
involved in the beginning, there can be no question. 
When Huxley asks us to believe that 'the cosmic 
process has no sort of relation to moral ends,' I feel 



Man's Future Possibilities 



23 



like replying with the question, 'Does not the cosmic 
process exist purely for the sake of moral ends ?' " 

Plato, the celebrated Grecian philosopher, who never 
heard the Hebrew prophets, and who lived centuries 
before that one came who "spoke as never man spake," 
found in man's inherent nature something that was 
the cause of his becoming the founder of the human 
theory of the "Natural Immortality of the Human 
Soul." While Emmanuel Kant, a celebrated German 
philosopher, in his "Critique of Practical Reason," 
makes human immortality a postulate, i. e., that which 
cannot be proved, but can be assumed without proof — 
a self-evident truth ; and yet, he finds in duty that 
which he calls, "The Divine order of life and the pledge 
of its immortality." 

Another writer, Dr. George A. Gordon, while com- 
menting on that admission of Kant's (Kant was a 
skeptic on the divinity of the Bible) says : "Kant's 
thought of the requirement of moral law upon men 
was of a categorical imperative/' i. e., an unconditional 
demand of the conscience. Hence, he (Gordon) fur- 
ther says : "That demand is the most reasonable thing 
in a man's life, the most authoritative, the most sublime. 
It must be confessed and revered, and if man would 
have any worth, it must be obeyed ; but inasmuch as it 
asks for a form of being unattainable in time, it bids 
him claim the eternal world as his home." 

Thus, we see that men — God or no God, Bible or no 



24 



The Spirit Man 



Bible — cannot let the subject of an eternal future life 
alone ; that its very possibility causes them to think 
and search, question and hope, theorize and dogmatize, 
speculate and dream over it ; that the consensus of their 
opinion is that that unseen world and unknown life 
must be in every respect greater, richer, and holier than 
this world and this life ; and that the great fact of an 
ethical demand upon men, the ever present fact of law, 
law, law — law at every turn — to control their moral 
actions, together with the ever conscious fact that their 
own consciences hold them responsible to another and 
higher personality, are claimed to be the unanswerable 
arguments for another, a better and an eternal world. 

Now, if these things be true, then in the universally 
admitted fact that the voice of conscience always pleads 
for that other and higher person, and that it always 
takes sides against the man in favor of that other and 
holier authority, we have unimpeachable evidence that 
man has in his own composite nature an element that 
voices the will and law of that Supreme One whose will 
is law in that other and superior world. 

Emerson says: "An individual man is a fruit that 
cost all the foregoing ages to form and to ripen. He 
is strong, not to do but to live ; not in his arms, but in 
his heart ; not as an agent, but as a fact." And he thus 
addresses him : "O rich and various man ! thou palace 
of sight and sound, carrying in thy senses the morning 
and the night, and the unfathomable galaxy; in thy 



Man's Future Possibilities 



25 



brain the geometry of the city of God; in thy heart the 
power of love, and the realm of right and wrong.'' 

These words have been quoted by many writers, who 
together with the great majority of those who have 
read them, have ever regarded them not only as a great 
compliment to man but as an expression of the highest 
ideal of his nature and possibilities. Consequently, 
they have been of great help, consolation, encourage- 
ment, and also the cause of uplifting aspirations to 
many. By some they have even been thought to con- 
tain a broaden grander and loftier conception of man 
than anything of like character to be found in the Bible. 
But, concerning man. a divinely inspired writer has 
said : "When I consider the heavens, the work of Thy 
fingers, the moon and the stars ; what is man that Thou 
art mindful of him? or the son of man that Thou visit- 
est him? For Thou hast made him a little lower than 
the angels, and hast crowned him with glory and honor. 
Thou madest him to have dominion over the works 
of Thy hands ; Thou hast put all things under his feet." 
Psa. 8:3-6. 

Here is a compliment to. an ideal of, and a destiny 
for man; the universal and eternal fullness of which 
neither Emerson nor any other mortal spread-eagle 
could have ever dreamed. For, in this epitome of God's 
original and eternal purpose it is affirmed, that man 
holds a place in the mind, in the recognition, or in the 
remembrance of God; or, as the original words imply, 



26 



The Spirit Man 



he is marked for great things in the plan of God ; that 
he is visited and cared for with loving and friendly 
intent by the all creating, all-sustaining, all perfect and 
most holy God, whose characteristic name is Love ; that 
he is, in his present classified order, a little lower than 
the angels; that he is crowned with glory and honor; 
that he is given dominion — he is a king, a ruler — over 
the works of God ; and that ultimately all things are to 
be put under his feet. Surely an artist has the right to 
say what is his masterpiece. Evidently, man is the 
masterpiece of the Divine One. We have said ulti- 
mately, because it is written: "We see not YET all 
things put under him." 

The penalty of man's sin is death. The inevitable 
consequence of which is the loss of all the promised 
glory and honor, the dominion over God's works, and 
the right not only of some day ranking with the highest 
and best in all the universe of God, but of having all 
things under his feet. But there is redemption from 
deatrr, and all this consequent loss ; for Jesus Christ 
the Son of God, the first born of every creature, the 
beginning of the creation of God, has taken upon him- 
self the nature and the order of man a little lower than 
the angels — and, as the second Adam, has suffered the 
death penalty, won the glory and honor, and shall yet 
bring many of the sons of man unto that uttermost 
glory of eternal kingship and universal supremacy, 
which is their God-ordained destiny. At which time 



Man's Future Possibilities 



27 



they, as joint heirs with Christ shall have all things 
under them in accord with God's eternal purpose. For 
the Divine plan is still in process of development, and 
the Divine Man. as the federal head of a new humanity, 
is working out the eternal and glorious destiny of his 
KIND. In which the first Adam failed, and which 
can now be accomplished only through Him who is now 
made a quickening Spirit : and who because He. as 
such, can unite Himself to the individual spirit of man. 



CHAPTER II. 



THE TRINITY OF MAN. 

Human philosophy has always regarded man as a 
dual or double natured being, but the teaching of the 
Bible — hence, the teaching of God, who knows the man 
He made — is that he is a trinity or triune being whose 
composite parts are a body, a soul and a spirit. Indeed, 
man never could have known that he is anything but 
a dual being, unless he had received a revelation from 
one whose composite nature is of that same substance 
or element in him that he, unaided, could not have 
discovered, defined, or understood — spirit. 

Hence, under the inspiration of divine revelation, 
Paul, while writing to the church of Jesus Christ at 
Thessalonica, used the following specific terms : "The 
very God of peace sanctify you wholly, and I pray God 
your whole spirit and soul and body be preserved 
blameless unto the coming of our Lord Jesus Christ." 
1. Thess. 5 :23. 

Just here, we hasten to say, that we fully recognize 
and admit the fact, that each of these three terms, 
body, soul and spirit, which the apostle has used so 
specifically to designate the several parts of man's 



The Trinity of Man 



29 



composite being, are sometimes separately used to 
designate man in his entirety or as a whole. And, since 
there are some who deny this, we herewith give exam- 
ples wherein each of these three terms are so used : 

"If therefore thine eye be single, thy whole body 
shall be full of light. But if thine eye be evil thy whole 
body shall be full of darkness." Matt. 6 :22. 

"Let every soul be subject unto the higher powers." 
Rom. 13:1. 

"And every heart shall melt, and all hands shall be 
feeble, and every spirit shall faint, and all knees shall 
be weak as water." Eze. 21 :7. 

Now, all can see at a glance, that in these texts each 
of these three terms — body, soul and spirit — is so used 
as to designate every person under consideration ; and 
that in the last one, the words heart, hands, spirit and 
knees, are each used to indicate every person in the 
company of which the prophet was writing; and yet, 
no one is foolish enough to contend that all there is 
even in a man's body is either his hands, his knees or 
his heart. Neither will any Scripturally enlightened 
person contend that all there is in the composite nature 
of a man is either his body or his soul or his spirit. 

Now, the facts, as revealed by the apostle's prayer 
for the church at Thessalonica, are : that he is praying 
for a company or community of men and women, and 
that he was burdened for each person in that company. 
Which burden was, that each or every one of them in 



30 



The Spirit Man 



his or her entirety should be sanctified, i. e., that, all 
of that which entered into the composition of each indi- 
vidual member of that company should be in the condi- 
tion for which the apostle prayed. For, after mention- 
ing that which involved the entire sanctity of each 
member of that body ecclesiastic, he then proceeded to 
enumerate the composite parts of each separate and 
individual unit of which the collective body was com- 
posed, and specified these several parts as body, soul, 
and spirit. 

Some of our modern scribes object to this view of 
the apostolic prayer and we have before us the writ- 
ings of one who says : "The terms body and soul and 
spirit may be used of the church collectively. For 
instance, the apostle says: T pray God (that) your 
whole spirit, soul and body be preserved blameless, 
unto the coming of our Lord Jesus Christ.' 1 Thess. 
5 :23. This prayer must be understood to apply to the 
church as a whole — the elect church whose names are 
written in heaven. In no other way could we apply 
the apostle's words." 

Now, if we admit that these terms, body, soul, and 
spirit, are applied only to the church collectively, the 
facts remain absolutely unchanged. Because it is 
utterly impossible for a church, which is made up of a 
collection of human beings, to be wholly sanctified, to 
be entirely sanctified, to be sanctified as a whole, unless 



The Trinity of Man 



31 



each individual belonging to that collective whole is 
thus sanctified. Indeed, there is no church, there never 
has been a church, there never will be a church, there 
never can be a church, independent of the individuals 
of whom it is composed. In fact, the only way a 
church can have either a soul, a spirit, or a body, is 
because that of which it is composed is the species 
known as man ; each of whom has a spirit, a soul and a 
body. Hence it is clear that the apostle recognized the 
fact that the men and women, for whom he prayed and 
to whom he wrote, had a tri-part, triune, or tripartite 
nature. Whereas, the common error that is being 
constantly and persistently foisted upon the Christian 
world, is that the composite nature of man is only dual 
or double. That too, by the teachers of Christendom 
whom, instead of following the light of the Divine 
Word, are following the philosophical school of Plato ; 
who never heard the prophets of God, who did not 
know God, as God; and who lived and died centuries 
before the Son of God walked and taught among men. 

When these Platonic loving, Holy Spirit ignoring 
teachers are confronted with this question of the tri- 
part nature of man by an inquiring laity, as they often 
are, they simply beg the question by saying that the 
words soul and spirit have the same meaning, are 
synonyms, and are used interchangeably in the Bible. 

But it shall be our delightful task to show that the 
terms, body, soul and spirit, are never used interchange- 



32 



The Spirit Man 



ably in the Bible, nor anywhere else intelligently, as 
the name of any single part, or of individual parts of 
that component being called man ; and also that when 
any one of his component parts are spoken of in con- 
trast with another part they are not so used, nor 
when either of those parts is mentioned in its associate 
relation, nor when any one of them is being abstractly 
considered. Hence we consider the following proposi- 
tions : 

1. That the composite nature of man is divisible into 
three parts. 

2. That these three parts are distinguishable in the 
individual experience and consciousness. 

3. That one of these parts, when abstractly con- 
sidered, is body only. 

4. That another part is specifically and exclusively 
soul. 

5. That still another part is distinctively, and in 
contra-distinction to the other two parts, nothing but 
spirit. 

We realize, however, that our chief task will be to 
prove and maintain the last two of these propositions. 
For if these can be sustained the others will fall into 
line as a natural sequence. Hence, we turn at once to 
that which Christianity must ever recognize as absolute 
authority on the subject — the revealed Word of God, 
wherein we find the following: 

'Tor the Word of God is quick (Gr. living) and pow- 



The Trinity of Man 



33 



erful, and sharper than any two-edged sword, piercing 
even to the dividing asunder of soul and spirit, as of the 
joints and marrow, and is a discerner of the thoughts 
and intents of the heart." Heb. 4:12. 

In this text the King James translators have inserted 
the copulative conjunction "and" after the comma fol- 
lowing the phrase "soul and spirit," and before the pre- 
positional phrase "of the joints and marrow." But we 
have used the conjunctive adverb as, because the ex- 
pression that follows it is purely a figure of speech 
used to illustrate or liken the difference between the 
soul and spirit of man, which it has just stated are sep- 
arated or divided asunder by that which it had just 
previously declared, by another figure of speech, to 
be sharper than any two-edged sword in its power or 
ability to make fine, delicate and minute distinctions. 

In the text under consideration, the first figure of 
speech is a metaphor, and the other is a simile. There- 
fore, when the word of God, as that which is sharper 
than the metaphorical two-edged sword, makes a dis- 
tinction between the soul and the spirit of man, and so 
divides these two asunder or separates them that each 
may be separately considered, understood or analyzed, 
we are certainly made to understand the difference 
between them to be as decided as that of the analogous 
joint or bone and the marrow. Otherwise we accuse 
the Holy Spirit of making a distinction where there is 
no difference. That the bone and the marrow are two 



34 



The Spirit Man 



separate and separable things, that one is encased in 
the other, that they are separated by thin muscular 
tissues, and that they are diametrically opposite both 
in the matter and the nature of the substances of which 
they are composed, are facts that none will care to deny. 

We are confident that a large per cent of our readers 
do not read Greek, the language in which the New Tes- 
tament was originally written. But at the risk of 
seeming pedantic, we shall endeavor to make them 
perfectly familiar with the three Greek words which 
are correctly translated and translatable into soul, body 
and spirit. We say correctly, because it is astonishing 
with what effrontery most of the prejudiced creed- 
sustaining translators give souls to some words that 
can neither sustain such dignity nor maintain such a 
burden and, at the same time, refused them to others 
to which they rightfully belong. 

But in order to carry out our purpose, we must 
return to 1 Thess. 5 :23. The words which are there 
rendered: "Your whole spirit and soul and body," are 
translated from the following Greek text : oXoKXrjpov 

v/xav to Trvev/xa kcu fj $v\r) Kai to crw/xa. In the 

Emphatic Diaglott these words are translated, "Your 
whole person — the spirit, the soul and the body." Rob- 
inson's Greek and English Lexicon of the New Testa- 
ment translates them as follows : "Your whole man, 
spirit, soul and body." Both of which are correct, as 
are others who translate them with various words of 



The Trinity of Man 



35 



the same meaning. For the first word, 6XoK\r]pov, is 
translatable into whole, wholeness, whole in every part, 
entire, etc. And the second word, v/xav, is a personal 
pronoun in what is called the genitive case, and literally 
means of you. Consequently, the two words when put 
together mean the whole of you. And since the geni- 
tive case of the Greek is equivalent to the possessive 
case of the English, these words are correctly translata- 
ble into the following: your entire human being in 
every part; your whole man; your whole self, your 
entire being and all there is of you or the whole of you. 

The word ko.l which, as you will notice, is used twice 
in the Greek text, is simply the copulative conjunction 
and. 

Now, with these words out of the way, all we have 
left is ro Trvevfia (the spirit) t) xpvxn (the soul), and 
to cnofia (the body). The three small words to, 77, and 
ro again, are but two of the twenty-four forms of the 
definite article the, as used in New Testament Greek 
(in classical Greek this article has thirty forms) and 
the reason why they differ, in this instance, is because 
one form is feminine and the other is neuter in gen- 
der. And now, with these disposed of, we have only 
the three words left that we purpose, if possible, to 
make familiar to all our readers that are not already 
familiar with them, i. e., irvevfw. (spirit) ; foxy (soul), 
and o-(o/xa (body). 

At this juncture, we deem it best to give the letters 



36 



The Spirit Man 



of the English alphabet which are the equivalents of 
those corresponding to the Greek, so that our readers 
may the more readily become familiar with the Eng- 
lish form of these three words, which we so persist- 
ently purpose to keep before them. Thus the English 
letters which are the equivalent of those in 7rvev[jLa 
(spirit), are pneuma, those for $vxf) (soul) are psuche 
or psyche, and those for o-co^a, (body) are sooma. 
Therefore we find that man in his entirety is a sooma, 
a psuche, and a pneuma. 

Psuche is the only one of these words that has been 
transferred (not translated) to the English language, 
and its Anglicised form (brought into conformity to 
English modes and usage) is psyche, from which we 
have psychical. But the Greek form of the adjective 
is psuchekos (il/vxyKos) . We make mention of this 
simply because we shall have occasion to use both of 
these forms, i.e., the noun and the adjective. 



CHAPTER III. 



ALL MEN HAVE A SPIRIT NATURE. 

It becomes necessary, at this juncture, to show that 
all men have a spirit; which, like the soul and the 
body, is a part of their composite being. Because there 
are those who teach that, while it is possible for all 
men to have a spirit nature, it is only those who 
are, or who have been, regenerated by the Spirit of 
God, who have a triple or triune nature. Or in other 
words, that it is only Christians who have a spirit, a 
soul and a body ; and that the sinner or unregenerated 
man has only a dual nature, i. e., a soul and a body. 

The reason for this theory is that, while the sinner 
is destitute of the Holy Spirit as an indwelling presence 
and power, the Christian is filled with that Divine 
Spirit, who becomes to him a living power as his 
Leader, Teacher, Guide and indwelling Comforter. 
Consequently, the conclusion is reached that it is the 
internal presence of that Spirit which alone gives to 
the Christian his spirit nature. 

It is most certainly true that each individual Chris- 
tian has the Spirit of God, and that thus having the 
Spirit of God he becomes spiritually minded in contra- 



38 



The Spirit Man 



distinction to being fleshly minded. For it is this fact 
alone that makes a man love God, love His Spirit- 
filled people, and love His Spirit given truth. It is this 
fact that makes him live in the Spirit, walk in the 
Spirit, pray in the Spirit and to know the mind of 
the Spirit. In consequence of which, so far as 
concerns God and His righteousness, he is 
spiritual. But there is such a thing as "Spiritual 
wickedness," and we must not confound the fact of be- 
ing spiritual, either toward God or against Him, with 
that of spirit-being. Because all the promoters of spir- 
itual wickedness, Satan, demons and fallen angels are 
spirit beings; albeit they are unclean ones. Hence, 
the fact of being unclean and wicked does not exclude 
the fact of their spirit being. 

But the Holy Spirit is given to each lover of righ- 
teousness for the purpose of bearing witness to, and 
with, his human spirit, to certain spiritual facts and 
conditions. For it is written: "The Spirit itself — or 
Himself — beareth witness with our spirit, that we are 
the children of God." That is, when we human beings 
who have gone away into sin come back to God and are 
born again, born of God, born of the Spirit, His Spirit 
becomes a Divine witness to each person through the 
individual human spirit that, spiritually speaking, he is 
no longer a child of the wicked one, that it can no 
longer be said of him, "Ye are of your father the 
devil" ; but that he is a child of God. 



All Men Have a Spirit Nature 



39 



Moreover, the command given to all men is "Wor- 
ship God." A thing man could not possibly do if it 
were not for the fact that he is, at least in part, spirit. 
Because "God is a Spirit, and seeketh such, i. e., 
spirits, to worship Him." Spirit alone can worship 
spirit. Hence the apostle Paul testifies, saying: "God 
(who is a Spirit) is my witness, whom I serve with 
my spirit. " Thus we see that the apostle had an indi- 
vidual human spirit with which he served the Spirit 
God, and which he disignates as his own spirit. 

Again it is written : "Eye hath not seen, nor ear 
heard, neither hath entered into the heart of man, the 
things which God hath prepared for them that love 
Him. But God hath revealed them to us by His Spirit, 
for the Spirit searcheth all things, yea the deep things 
of God. For what man knoweth the things of man, 
save the spirit of man, which is in him? Even so 
knoweth no man the things of God but by the Spirit of 
God." 1 Cor. 2:9-11. 

Our present use for this Scripture is simply to show 
that in the being called man there is an individual and 
separate spirit of man, which is distinct from, and inde- 
pendent of the Spirit of God; and that as the Spirit 
of God is something that belongs distinctively and indi- 
vidually to Him, even so the spirit of man is something 
that belongs distinctively and individually to man. 

Furthermore, it is also written : "'There is a spirit in 
man, and the inspiration of the Almighty giveth them 



40 



The Spirit Man 



understanding." If these words have any meaning 
they most certainly declare that there is a spirit in that 
distinctive creation of God known as man. And since 
all men, women and children — black, white or brown — ■ 
are included in the species man, the inevitable conclu- 
sion is that there is a spirit in each individual belonging 
to the class, by which or through which, he may receive 
intelligent communication, inspiration, illumination and 
enlightenment from the Divine Spirit- Father who has 
thus endowed him. Indeed, man could never know 
the things that pertain to the spiritual realm, could 
never be approached by other spirits, be they good or 
evil, if he himself had no spirit nature with which 
these could come in contact, and through which they 
could make known the things they would have him 
know. On the one hand he is made the prey of "lying 
spirits," yet, on the other, he can be made, by the 
Spirit-God, to know and feel the things that work for 
his eternal well being, and to know and to be led by 
the "Spirit of Truth" in contradistinction from the 
"Spirit of error." 

Again, at the time of the rebellion in Israel, led by 
Korah, the entire congregation fell on their faces and 
prayed to Gocl, addressing Him as "The God of the 
spirits of all flesh." Moses also, spake unto the Lord 
saying, "Let the Lord, the God of the spirits of all 
flesh, set a man over the congregation." In neither of 
these instances is there any discrimination made be- 



All Men Have a Spirit Nature 41 



tween the godly and the wicked; and, indeed, there 
never can be any such distinction made ; for the phrase 
all flesh is as general and as far reaching in its mean- 
ing as that of all men; both of which are as generic as 
the term man. 

The Divine Word also declares that, "The spirit of 
man is the candle of the Lord, searching all the inward 
parts." And since we are told that a man can receive 
understanding from the Spirit-God through his individ- 
ual human spirit, this text makes us know that God, 
in order to use the man's spirit as a candle, lights it with 
His own Spirit ; thus illuminating, searching and expos- 
ing the man's inward condition both to Himself and to 
the man. 

Concerning Biblical testimony in regard to the fact 
that the wicked man, as well as the righteous, has a 
spirit, we have only to note the following : "And Phar- 
aoh awoke, and behold it was a dream. And it came 
to pass in the morning that his spirit was troubled, and 
he sent and called for all the magicians of Egypt." 
Pharoah was such a wicked man that the Lord uses 
the same metaphor in regard to him that He does 
concerning Satan, saying, "Behold I am against thee, 
Pharoah king of Egypt, the great dragon that lieth 
in the midst of his rivers." 

Concerning Shion, king of Heshbon, who would not 
allow the Israelites, while on their journey to the land 
of Canaan, to pass through his kingdom, it is said that 



42 



The Spirit Man 



God "hardened his spirit, and made his heart obstinate." 
The hardening of the spirit of that wicked and stub- 
born king is something that could not have been ac- 
complished if he had had no spirit. 

The entire thirteenth chapter of Ezekial is devoted 
to lying prophets to whom the Lord says : "Have ye 
not seen a vain vision, and have ye not spoken a lying 
divination, whereas ye say, The Lord saith it; albeit I 
have not spoken?" Yet these lying diviners have a 
spirit being, as may be seen by the following: "Woe 
unto the foolish prophets, that follow their own spirit, 
and have seen nothing!" 

Also in the 78th Psalm, while speaking of the gener- 
ations of the children of Israel yet to come, the Lord 
declares that He will do thus and so, that they "Might 
not be as their fathers, a stubborn and rebellious gener- 
ation ; a generation that set not their heart aright, and 
whose SPIRIT was not steadfast with God. 1 ' Integrity 
of spirit is the first thing needful for real loyalty to 
God. The lack of this is the one thing that stands out 
most prominently in the history of ancient Israel. For 
they turned away in their spirits from the worship of 
the Spirit-God, to that of golden calves the image of 
Baal and other idols of wood and stone. This turning 
away of the spirit from God to the worship of idols is 
spiritual adultery. Hence, concerning the house of 
Judah and the house of Israel the Lord says: "Hast 
thou seen that which backsliding Israel hath done ? She 



All Men Have a Spirit Nature 43 



is gone upon every high mountain and under every 
green tree, and there hath played the harlot. And 1 
said after she had done all these things, Turn thou unto 
me. But she returned not, and her treacherous sister 
Judah saw it. And I saw, when for all the causes 
whereby backsliding Israel committed adultery I had 
put her away and given her a bill of divorce; yet her 
treacherous sister Judah feared not, but went and 
played the harlot also. And it came to pass through 
the lightness of her whoredom that she defiled the 
land, and committed adultery with stones and with 
stocks," (cattle and calves) Jer. 36:9. Thus they de- 
bauched their spirits, in which lies the faculty or power 
to worship. 

But it is unnecessary to take time and space to give 
the details of what is said concerning "The spirit of 
Pul, king of Assyria/' concerning "The spirit of Til- 
gath-pilnesser," or concerning "The spirit of Cyrus, 
king of Persia," and of others whose individual spirit 
was stirred up to do this or that or the other thing, 
"That the Word of the Lord might be fulfilled" ; be- 
cause we have given all that need be given to show that 
the Bible teaches that there is a spirit in man, which is 
distinctively the spirit of man, and which is a constit- 
uent part of his composite nature or being. 

In fact, a man without a spirit, one in whose nature 
or being there is no individual spirit substance or 
essence would be only a physical and psychic, or beastly 



44 



The Spirit Man 



and animalistic, monstrosity, that would excite neither 
the covetousness of God nor Satan ; and one that could 
by no law of spirit or matter enlist the love and sym- 
pathy of angels nor the curiosity and animosity of 
demons. For each would alike be indifferent to him, 
because his life could not be taken up and carried on in 
another world. Nor could he be made to subserve the 
interests of any kingdom in the universal realm of 
spirit, be it good or bad. 

We understand, as a matter of course, that there is a 
general or universal spirit-presence of the Godhead in 
the world; which supports every created person or 
thing, animate or inanimate, visible or invisible, on its 
own distinctive plane, and in harmony with its own 
special character. This omnipresence surrounds, per- 
meates and pervades everything, and is the sustaining 
life power of it all. This Presence is the absolute 
Spirit of the personal God. The same that moved upon 
the face of the chaotic deep in the creation of the 
world, with whom He also garnished the heavens, and 
by whom it is also declared: "We are upheld by His 
(God's) free Spirit." And although men can possess 
this personal Spirit of God as their individual indwell- 
ing Comforter, Teacher and Guide, He must ever re- 
main the personal Spirit of the personal God, and can 
in no sense become or be changed into the spirit of 
man, or into the spirit of any of God's created intellli- 
gences. For the spirit of man is a distinct, individual, 



All Men Have a Spirit Nature 45 



personal, spirit-essence entity that is potentially and 
actually self-conscious^ and which is an emanation from 
the Father of spirits. Hence the pertinency of the fol- 
lowing general exhortation : "Therefore take heed to 
your spirit/' 



CHAPTER IV. 



WHAT THEN IS THE PNEUMA OR SPIRIT OF MAN? 

This is a subject to which many people, especially 
theologians, refuse a legitimate place either in their 
various schools of thought, in their theology, or in their 
own private study; and to which they will not even 
give a courteous hearing, because of the following 
declaration of Holy Writ: "That which befalleth the 
sons of men — i.e., the progeny of men, that which 
springs out from men — befalleth beasts; even one thing 
befalleth them; as the one dieth so dieth the other; 
yea, they all have one breath ; so that a man hath no 
pre-eminence above a beast; for all is vanity. All go 
unto one place; for all are of the dust and all turn to 
dust again. Who knoweth the spirit of man that goeth 
upward, and the spirit of the beast that goeth down- 
ward to the earth?" Eccle. 3:19-21. But before we 
examine the so-called objectional features of this text, 
we wish to lay another along side of it which reads as 
follows : "For what man knoweth the things of a man 
save the spirit of man which is in him? Even so the 
things of God knoweth no man, but (by) the Spirit 
of God." 1 Cor. 2:11. 



Pneuma or Spirit of Man? 



47 



Now in these two quotations mention is made of 
the spirit of the beast, the spirit of man, and the Spirit 
of God. In the last of these texts the spirit of man is 
accredited with knowledge, — with knowing the things 
of a man. While contrastively, the Spirit of God 
knows the things of God, which, as a matter of course, 
are greater. But in the first text the statement that 
man has no pre-eminence over the beast is made before 
anything is said concerning the spirit of either, and 
when they are mentioned it is concerning their ultimate 
end and destiny, which destiny, contrastively, is de- 
clared to be diametrically opposite the one to the other. 

Now, if we will but keep our minds about us and let 
our prejudices go, there can be no reason why we 
should mix any of the conditions, misunderstand any 
of the queries, or confound any of the propositions 
therein given ; for the quotation taken as a whole 
simply declares there are some things in which men and 
beasts are alike, and that there are some things in 
which they are not alike. And modern scientists con- 
stantly and persistently declare and prove this very 
same thing. 

But concerning this text we need to know, first of 
all, that while the Hebrew word which in the clause 
"All go unto one place'' is translated place in this in- 
stance, it is often translated condition, and must so be 
understood in this connection, because the statement 



48 



The Spirit Man 



which follows is, that all men and beasts are of the 
dust, and that each of them turns to dust again. That 
is, all there is in the composition of either that orig- 
inally was dust, must go again after death into that 
condition from which it came. But it does not say that 
that which is spirit in either the beast or the man must 
mingle itself with that which is dust and go into the 
condition of, or turn into, dust. Nor does it declare 
that the spirit of either goes to the place from whence 
the dust came, for it is affirmed that the spirit of man 
and the spirit of the beast go, when they leave the 
body, in directions that are diametrically opposite. 
Hence, in the above text, the man and the beast are 
declared to be alike only in the following respects : 

(1) In that they are both subject to death. 

(2) In that their death, abstractly considered, is the 
same, i.e., "As one dieth, so dieth the other." 

(3) In that they both die for the lack of that "one 
breath," the which they both have in common, and of 
which in life they are both possessed, and of which at 
death they are both dispossessed. 

(4) In that they, physically speaking, go into the 
same condition, which is, "Earth to earth and dust to 
dust." 

Consequently, as it is then declared, man has no pre- 
eminence in these respects over the beast. 

But in that one thing in which man has the pre- 



Pneuma or Spirit of Man? 



49 



eminennce over the beast there is that which alone 
makes it possible for him to rise above those things 
that he has in common with other animals, — with his 
brother-animals — and finally reach his lofty God- 
ordained destiny. Because he has a spirit that reaches 
out and up, a spirit that soars, a spirit whose natural 
upward trend makes it ever desire an eternal best. 
For the Hebrew word mahal, which is used to express 
the upward flight of the spirit of man, is not only thus 
translated, but it is also rendered up, onward, and 
exceedingly high. In fact, until, in its upward trend, 
it knows no limit. While mattaw, the word rendered 
downward is elsewhere translated beneath, underneath, 
very low and less. Hence, whatever else these words 
imply they most assuredly do show that the destiny 
of the spirit of the beast, which is only the breath of 
physical life, is "downward to the earth" to the grave 
and extinction. But the God declared destiny of the 
human spirit is the reverse of all this, for it is an in- 
telligent, personal spirit entity which instinctively 
shrinks from things of earth and time; and when un- 
hindered by the grossness and sensuousness of the 
sinful soul, is ever on the upward and onward stretch 
for a richer, higher and loftier goal. That is, com- 
panionship with God and the highest intelligences 
of the universe. Consequently, concerning the spirit 
of man, this same writer in this same book finally and 



50 



The Spirit Man 



conclusively declares : "When the silver cord be loosed, 
or the golden bowl be broken at the fountain, or the 
wheel be broken at the cistern. Then shall the dust 
return to the earth as IT WAS, and the spirit shall 
return to God WHO GAVE IT." 

Note it, there is in a man that which originally came 
from God, and which does not go to the same place 
or into the same condition as that part of man which 
did not come from God must do, and that that part of 
man which did come from God must go again to Him 
from whom it came, while that part which did not 
come from God must also go again to the place or con- 
dition from whence it came, — dust. 

But, at this juncture, it is both important and per- 
tinent to say that the words breath and spirit are both 
translated from the same Hebrew word, but it is also 
true that that word, as is the case with some words in 
all languages, is not always used with the same mean- 
ing. For that same word is used to designate the un- 
created Intelligence who moved on the face of the deep 
in the creation and formation of the world; by whom 
also the author of all phenomena garnished the heavens, 
and by whom he revealed his word of truth to man — 
the Spirit of God. 

Again in Ezekiel 37 :9 the Spirit of God is addressed 
as follows : "Come from the four winds, O breath, and 
breathe upon these slain that they may live." But the 



Pneuma or Spirit of Man? 



51 



words, winds and breath are both translated from the 
same word, which is the Hebrew ruwach, from which 
we also get the word spirit as applied to an invisible 
presence, to any invisible presence made visible, to the 
spirit of the beast, to the spirit of man, to the Spirit 
of God, and to God Himself as a Spirit being. This 
word ruwach is also the Hebrew equivalent of the 
Greek pneuma. 

Just here a great many earnest Christians, and some 
conscientious, though not very well informed Bible 
students, make a ruinous mistake in supposing that 
because the Hebrew ruwach and the Greek pneuma 
are translatable into wind, blow, breath, air, and other 
things of like nature, that either these are the only 
meanings that can lawfully be given to those words, 
or that any personality or conscious entity whose 
name could be called with, or whose nature could be 
described by these self-same words, w x ould naturally 
be, in its substance and nature, as fleeting and illusive 
as are those other airy things. Whereas the simple 
fact is that the names of these other gossamer things 
are derived from ruwach and pneuma, because of their 
resemblance in point of INVISIBILITY to the things, 
substances and personalities that are de facto SPIRIT. 
For those things of which one may see the effect, hear 
the sound thereof, and feel with one's physical sense, 
are temporal and destined to perish: while spirit sub- 



52 



The Spirit Man 



stances and personalities are declared to be 
ETERNAL. 

Man, through his spirit, belongs to the realm of the 
eternal. Man, that wonderful creation of God, a part 
of whose nature, a part of whose person, a part of 
whose component being is like that of his Creator — 
spirit. Spirit the quality of which, unlike that of the 
gross and wholly earthly beast, is so fine and delicate, 
rare and subtile, susceptible and luminous that it pos- 
sesses the ability to take into its being the Divine life 
of Christ, the risen Spirit Life-Giver; and to receive 
the light and power of that Divine Executive of the 
great and eternal Godhead — the Holy Ghost. 

Furthermore, the Holy Ghost or Holy Spirit — 
really His New Testament name is Parakletos, and 
should have been transferred to the English language — 
is specifically called the Comforter, Quickener, 
Teacher, Guide, Revealer, Inspirer, Reprover, Re- 
newer, Sanctifier, etc., of whom it is written : "He 
shall teach you all things, He will guide you into all 
truth, and He will shew (reveal) you things to come, 
for He shall receive of mine and shall shew it unto 
you." 

This Spirit Teacher is called the Spirit of Truth, and 
this is the reason why he can thus take of the truth 
of the Spirit God, and through man's own spirit reveal 
and make known to his understanding the things of 



Pneuma or Spirit of Man? 



53 



that Spirit-God. For it is only because a part of man's 
being is spirit that he has, or could possibly have, the 
susceptibility, perception, or inspiration that makes it 
possible for him to be thus illuminated, taught, guided 
and inspired by another being whose essential nature 
is also spirit. 

Now, since God is a Spirit, and since man was 
created in the image of God, of whom it is said, "We 
are His offspring" ; and since Christ, the Divine Being 
who came from heaven and "took upon Himself the 
form of a man, that He might be made like unto His 
brethren and since God maketh His angels spirits to 
be ministering spirits to them who shall be heirs of 
salvation, we ask : how is it possible for man thus to be 
the offspring of God, to be both the spiritual and the 
fleshly brother of the God-man, to be the pupil of the 
Holy Parakletos (Ghost), to be ministered unto by 
spirit being, and to be the especial charge of angels 
without having in his own being, personality, or in- 
dividuality, a conscious nature that is in some measure 
like theirs? 

Or, on the other hand, how could it be possible for 
man to have an enemy in the realm of unclean spirits ? 
How could it be possible for him to arouse the vehe- 
ment animosity of demons, and be subjected to the 
devices of that fallen archangel who is now called 
"That old serpent, which is the Devil, and Satan"? 



54 



The Spirit Man 



How could it be possible for man to become the victim 
of that evil spirit's guile, the prey of his subtle power, 
the subject of his cunning and artifice, if there were 
no spirit personality in man by which such beings, 
characters, forces and powers could take hold upon, 
deceive, beguile and ultimately turn him from all that 
is good and pure? 

In truth, the fact that man can hear, recognize and 
heed either the voice of God or that of Satan; the 
fact that he can be under the control of either of these 
powers, and that he can be approached and influenced 
either by the spirit of truth or by the spirit of error 
are facts that proclaim his spirit personality and nature 
as loudly and as surely as the fact that his physical 
being, composed of flesh, blood, and bones proclaims 
his animal being and nature; which nature is of the 
earth earthy, and can be debauched through a man's 
spirit when the powers of darkness get possession of 
that spirit, and through it work for the overthrow of 
the entire man. While on the other hand, when the 
Holy Spirit gets possession of that citadel of spirit 
power and conflict, he can enlighten, comfort, help and 
encourage that out-reaching and upward trend in man 
and lead him on to his exalted destiny, as promised 
and foretold in the Divine Word of Truth ; and which, 
in the process of Divine development shall yet come 
to all its glorious and eternal fullness. 



Pneuma or Spirit of Man? 55 

Hence we are safe in saying that man, because of 
his pneuma or spirit nature, is a being in whose eternal 
fate celestial beings are interested, and over whom 
the spiritual forces of the universe are in conflict, 
either to save and bring to the fullness of Divine 
purpose, or to drag down to eternal ruin. Conse- 
quently, the spirit of the beast ends with this life, but 
the spirit of man is essentially carried on into some 
kind of a life beyond. 



CHAPTER V. 



WHAT THEN IS THE PSYCHIC OR SOUL NATURE OF MAN? 

In view of what has already been said, — and we 
assure you there is still much more to be said — con- 
cerning the spirit of man, the question naturally arises, 
"What then is the soul of man?" 

In answering this question, we purpose to take the 
lion by the mane and say, first of all, that the soul of 
man is not that exalted thing which united Christendom 
has ever regarded it. For it is that earthly and sensual 
thing which has always led man into sin, which op- 
poses and hinders the upward progress of his spirit, 
which, in its wilfulness can cause the loss of the entire 
man, and which must be conquered and cleansed from 
its earthly tendencies and sinful loves before the up- 
ward trend of the man can begin. For, so far as man is 
concerned, the seat of sin is in the soul, while that in 
man which opposes sin — his conscience — is located in 
his spirit, as we shall yet show. But the soul of man 
can be reached by the Spirit of God through the avenue 
of the human spirit by way of the conscience. Hence 
the fight, or the war in the members. Yet the sinful 



Psychic or Soul Nature of Man 57 



soul can be conquered for God, cleansed from sin, 
made to love the things it once hated, have the mind of 
Christ, and delight in the things of God — of the Spirit, 
and eventually be made to become spiritually minded. 

In proof of the facts, as above stated, we offer the 
following: "The natural man receiveth not the things 
of the Spirit of God, for they are foolishness unto 
him; neither can he know them, because they are 
spiritually discerned." 1 Cor. 2:14. 

We have chosen to use this text just here, not only 
because it is one in which the soul and the spirit of man 
are presented in their strongest contrast, but because 
it is one also in which the utter inability of the soul 
nature to understand the things of God is declared, 
together with the fact that it is only the spirit of man 
which can thus understand, receive, or discern Divine 
and spiritual things. For the qualifying word which 
is therein rendered "natural" is the Greek adjective 
psuchikos, which is derived from the noun psuche, 
which is — and ought always to be — translated soul. 
Hence the text declares that the psychical or soul-man 
receiveth not the things of the Spirit of God, for they 
are foolishness (an absurdity) unto him; neither can 
he (the psychical or soul-man) know them, because 
they are spirit discerned. 

In fact, if it were not for the spirit of man, or in 
other words, if it were not for the fact that "There is 



58 



The Spirit Man 



a spirit in man," he could neither have one ray of 
light, nor knowledge, nor conviction, nor consciousness 
of God, of spirit beings, of the unseen world, nor of 
anything spiritual. Nor could he ever hear that sooth- 
ing and assuring voice saying, "This is the way, walk 
ye in it," for the soul-man can nether hear nor under- 
stand that spirit voice. 

Another text which shows the excessive earthliness 
of the mere soul nature of man is the following : "This 
wisdom descendeth not from above, but is earthly, 
sensual, devilish." The wisdom which is thus des- 
cribed is that which causes bitter envyings and strife 
in human hearts and which is being contrasted with 
another and superior sort, which is said to be from 
above, and which is described as first pure, then peace- 
able, gentle, easy to be entreated, full of mercy and 
good fruits, without partiality and without hypocrisy. 
But that which tumbles the soul-man from that lofty 
throne upon which enlightened (?) modern culture, 
theology and psychology has seated it, lies in the fact 
that, in this description of the evil sort of wisdom, the 
word that is rendered sensual is that same Greek ad- 
jective psuchical (in the dative case), of which we are 
having so very much to say. 

The fact that this lower order of wisdom is such 
that, without the checking power of the Holy Spirit 
as communicated to and acquiesced in by the spirit of 



Psychic or Soul Nature of Man 59 



man, the downward tendencies of the soul are from 
the earthly into the demoniacal or devilish. This is the 
reason why the translators of the numerous editions of 
the Scriptures have felt at liberty to render the word 
psuche and its derivatives into natural, sensual, and 
animal, or any other word that would naturally asso- 
ciate itself with that which is earthly, sensuous and 
fleshly, and which disassociates itself from that which 
is spiritual, heavenly and Godly. 

Hitherto,' almost the entire body of Christians have 
regarded the soul as the distinctively immortal part of 
man's being. Consequently, the phrases, "the soul's 
immortality, the immortality of the soul, the immortal 
soul" and kindred expressions have been considered 
so absolutely orthodox that when one has been found 
who has had the audacity to contradict them he is con- 
demned at once as a heretic. Simply because he has 
dug up some new truth out of the treasury of God, 
which destroys an old dogma of men. Hence the fight, 
or war of words, for the traditions of men are more 
precious to some ecclesiastics than the truth of God. 
But the facts are that neither of the words immortality, 
immortal, everlasting nor eternal, are used in connec- 
tion with the word soul as used abstractly, anywhere, 
or in any sense, in all the revealed Word of God. 

Now understand us, we are not speaking of the 
SPIRIT of man but of the soul only. Hence, we 



60 



The Spirit Man 



affirm, notwithstanding the fact that a great multiplic- 
ity of books have been written all down the ages in 
support of the Platonic theory of the inherent immor- 
tality of the human soul, that there is not the slightest 
evidence in the sacred Scriptures in support of that 
theory, and that the reason why men have fought for 
that fallacy is because the great majority of theological 
students have regarded the terms soul and spirit as 
synonyms, and because the small minority who have 
seen that these words are not synonymous, have, on 
the other hand, taught that the spirit is nothing but 
the breath, or on the other hand, that the soul is noth- 
ing but physical life. Consequently in the one instance, 
the argument has been reduced to the fact that, when 
the spirit goes again to God who gave it, nothing has 
happened except that the mortal breath, which has 
been exhaled from the dying man, has been again 
drawn into the nostrils of God. Or, as one of that 
school has stated it, "It returns to God in the sense 
that it is no longer amenable to human control, as in 
procreation, and can never be recovered except by 
Divine power." This last proposition is true as regards 
breath, air, or the life-giving oxygen of the atmosphere, 
and also the spirit of man, but not in the sense in which 
the writer used it, for he used it to belittle that of which 
God is the Father, by reducing it to the mere breath 
that is inhaled by the nostrils. 



Psychic or Soul Nature of Man 61 

In the other instance, where the soul is regarded as 
the life or the mere sentient being, the argument is 
reduced to the fact that the soul is the. blood only, 
because it is written in the Word of Truth : "The 
blood is the life." Thus in both of these theories man 
is reduced to a mere animal for in the one instance to 
lose his soul is to lose his animal life, and in the other 
instance to lose his spirit is also to lose that which he 
has in common with all animals, i. e., the power to 
breathe. 

Again, because the Scripture saith, "All the souls of 
the house of Jacob, which came out of Egypt, were 
threescore and ten", there is another school which 
holds that the body and the soul are identical. One 
who belonged to this school once said to us : "I have 
found out that my soul weighs just one hundred and 
sixty-five pounds." He weighed just exactly that 
much — avoirdupois. Thus, this theory also reduces 
man to a mere animal, for we all know that the body 
of man is that which he has in common with all other 
animals, which is made of the dust of the ground, and 
which must turn again into dust; and since his soul 
and body according to that theory are identical, when 
his body has thus turned to dust, his soul is dust also — 
nothing but dust. While his spirit, that is his breath, 
which has returned to God only "in the sense that it is 
no longer amenable to human control", has mingled 



62 



The Spirit Man 



itself with the life-giving oxygen of the ethereal atmos- 
phere and is constantly being inhaled and exhaled by 
other animal life. In which case man would not have 
one spirit only, but the fractional part of many — 
legion ! ! ! 

Simply to show still further, that the soul and the 
body are not one and the same, we quote the following 
from the lips of the Divine Lawgiver: "Fear not them 
which kill the body, but are not able to kill the soul." 
These words teach nothing — absolutely nothing — if 
they do not teach, that while men have the power to 
kill the human body they do not, they cannot, they are 
not able to kill the human soul. And to this pertinent 
fact is added the following: "But rather fear Him 
(God) Who is able to destroy both soul and body in 
hell." Matt. 10:28. 

"Both soul and body." That is the soul and the body 
are not one, but TWO. 

The above text, taken as a whole, shows very clearly 
that the death of the human body does not kill or 
destroy the human soul, but that after the death of the 
body God can kill or destroy still another part of man, 
which abstractly considered, is not a part of his body, 
but which nevertheless, is a part of his component 
being, which part God alone can destroy, and which 
when he does destroy it must be destroyed in hell. 



Psychic or Soul Nature of Man 63 

Which place, as you may be sure, is sufficient for the 
purpose. 

It is this testimony from the Son of God to the fact 
that God can kill and destroy the human soul, that 
forever destroys the theory of the natural, native, 
inherent, inborn, inbred immortality of the soul, which 
theory has been adopted and fought for in the realm 
of Christianity ever since the church of Christ at Rome 
began to supplant the Divine Teacher who came from 
God, and to say that the voice of a human denomina- 
tion or organization was divinely authoritative on all 
questions of Divine law,, order and doctrine. The con- 
sequence of which has been the creation of an open 
door through which has come all this great flood of 
man-made creeds, traditions and dogmas, which have 
become a curse both to the church and the world. 

But this is an age of Bible study, such as has not 
been since the beginning of the dark ages ; in which 
many are turning away from the dark-lanterns of 
mere humanisms, and going direct to the Living Word 
of Divine Truth and Light; and in so doing they are 
being compelled to give up the old theories and dogma- 
tisms, which they and their cult have hitherto consid- 
ered as being the mother lode from which all nuggets 
of Divine Truth must have necessarily come. And it 
certainly is true that this old, human, pre-Christian 
philosophy of the natural, sensual, earthly and sinful 



64 



The Spirit Man 



immortality of the psychic nature is rapidly falling 
before the glorious light of eternal truth ; which asso- 
ciates the word psuche with that part of man that is 
universally recognized as, at least, the one thing about 
him that is mortal — his fleshly body. For it is written : 
"There is a natural (soulical) body, and there is a 
spiritual body." Concerning which it is further de- 
clared : "That was not first which is spiritual, but that 
which is natural (soulical), and afterward that which 
is spiritual." For it is a fact that cannot be ignored, 
that the word which in both instances is herein trans- 
lated natural is that Greek adjective which is ever used 
to describe things that are natural, animal, sensual, 
earthly, and MORTAL. That is, psuchekos or in this 
instance psuche-kon, because it is in what is called the 
masculine gender and the accusative case. And the 
only point of contrast given in all the Word of God 
between the body of man that now exists and that 
which we shall possess after the resurrection is, that 
his present body, in its earthly, natural, sensual, animal, 
mortal tendencies is "soulical" , while the body that he 
shall have in the oncoming age is spiritual, hence 
ETERNAL. 

Furthermore it is declared concerning those whom 
the Holy Spirit designates as filthy dreamers, who 
despise dominion, speak evil of dignities, have gone in 
the way of Cain, and have run greedily after the error 



Psychic or Soul Nature of Man 



65 



of Balaam, that they do not know anything, "But 
what they know naturally, as brute beasts." Here 
again we have the word naturally translated from that 
same soulical or psuckikos adjective, which is every- 
where used in Holy Writ to describe that which is 
purely of the soul, or has its fountain head in man's 
psychic nature. Therefore, these men whose spirits 
were so darkened, dulled, dormant and dead to the 
Spirit-God, and to all spiritual truth and things of a 
heavenly or Divine character, and who, not having the 
Holy Spirit as a Divine illuminator, could only know 
things as the brute beast knows them, i. e., from 
psychic, natural and earthly sources, which is, from 
experience, observation, instinct and the mentality of 
brain organism; a limited amount of which is pos- 
sessed by certain species of brute beasts. 

Evidently, since men can become so devoid of 
spiritual light, of Divine truth, until finally they become 
as Jude has described them, in which condition they 
are incapable of gaining any knowledge except it be 
psychically (naturally) — through their psychic or soul 
nature — then that psychic thing from which, and 
through which they get their knowledge must indeed 
be a very earthly and mortal thing. 



CHAPTER VI. 



THE ORIGIN OF BODY, SOUL AND SPIRIT. 

Hitherto, so far as any great interest has been man- 
ifested by the Church of Christ in regard to the nature 
of man, almost the entire bulk of her teaching has 
been confined to two conflicting theories. One of 
which is held by most of the differentiating schools of 
Adventists, who have formulated a doctrine known as 
"Conditional immortality", but which is referred to by 
the rest of the Christian world as "Soul-sleeping." 
The other of these theories is that which claims that 
human immortality is natural, native, inborn and inher- 
ent in the human psyche or soul. 

The first of these theories denies the conscious 
entity of the human spirit, and claims that the spirit 
of man is not a personality, but that it is simply the 
breath of sentient life which he has in common with 
other animals, and which is inhaled and exhaled by 
each through the respiratory organs. While the other 
theory, which is the one held by the great majority of 
Christians, gives the powers and attributes of a MAN'S 
SPIRIT to ANOTHER PART of his being: namely, 
his soul, thus causing blindness, confusion and infidel- 



Origin of Body, Soul and Spirit 



67 



ity concerning the real teachings of a great portion of 
the Word of God. 

Consequently it becomes necessary for us to under- 
stand the origin, construction and attributes of that 
potential and self-conscious pneumatical or spirit- 
essence entity, which is Biblically known as the spirit 
of man. The importance of which we can only com- 
prehend when we understand the relation of that spirit 
to God and the universal spirit realm, together with the 
consequences of its personal contact, communication 
and fellowship with other spirits with whom it is pos- 
sible for it to consort. 

The word entity, which we have used as applicable 
to the human spirit, is derived from the Latin en(s), 
which is the present participle of esse; which is the 
verb be, and which, in turn is from the Greek es, which 
is the stem of many forms of the infinitive to be or 
to exist. Hence our lexicographers define ens, as 
"That which in any sense is ; an object ; something that 
can be named and spoken of." Thus the first or primal 
definition given to entity is that of "being", while its 
secondary meaning is that of an independent ens; a 
thing; a substance. Hence in giving a somewhat en- 
larged definition of ens, Sir W. H. Reid says : "Ens 
has been viewed as the primum cognitum (first thing) 
by a large majority of philosophers." Hence Maurice 
Green exclaims : 



68 



The Spirit Man 



"To Thee, Creator uncreate, 
O entitum Ens divinely great." 
And while addressing that great Divine and eternal 
Ens, Hart says: 

"When first Thou gav'st the promise of a man, 
Then the embrion spark of entity began." 
In the preceding chapters, we have used another 
word which is derived from ens in combination with 
the Latin sentire. Which word is sentient. Sentire 
means perception, sense, feeling, etc. Hence, the 
definition of senti-en(s)ce is, the faculty of sense; a 
conscious thing; consciousness. Therefore it neces- 
sarily follows that a sentient entity is a being who has 
the consciousness and the faculty of sense, together 
with the powers of perception, comprehension, and 
understanding. Consequently, a spiritual entitum ens, 
being, or personality, is one who has consciousness of 
individual existence and the faculty of sense, together 
with the powers of perception, of comprehension and 
of understanding other such entities, beings and per- 
sonalities. God is just such a personality. Man, in 
that part of him that is the offspring of God is just 
such a personality. Christ, the firstborn of every 
creature, even while He was on earth in His mortal 
body had just such a personality. For it is declared 
concerning the unexpressed thoughts of certain men: 
"He perceived in His Spirit that they thus reasoned." 



Origin of Body, Soul and Spirit 69 

Such also are the angels who have kept their first es- 
tate, because it is declared that God maketh His angels 
to be ministering spirits, who are sent to men who are 
the heirs of salvation. Such also is Satan, the arch 
enemy of mankind, who with all his crew of fallen 
angels, demons, and disembodied spirits, have power 
to tempt, deceive, and possess a man through that part 
of him which, like them is also spirit. 

With those who understand these things, there can 
be no doubt that that which makes it utterly impossi- 
ble to subtract man entirely from the universe, that 
which shall eventually make him an eternal citizen of 
some other world, — or peradventure of other worlds; 
that which makes him naturally yearn for a better 
existence, that which makes it utterly impossible for 
earthly things and conditions to fully satisfy the best 
that is in him, that which makes him inwardly crave 
the approval of God, that which makes it possible for 
him to have and enjoy fellowship — loving contact — 
with the Spirit-God, and that which makes his inner- 
most being cry out for an eternally satisfying love and 
LOVER, is because he is, in that inner man, in his 
spirit being, the offspring of a Spirit Being, a Spirit 
Personality, a Sentient Spirit Entity — God. 

But mark it well, it is only in his spirit that man is 
the offspring of God. For it is a fixed decree of the 
Eternal that "That which is born of the flesh is flesh, 



70 



The Spirit Man 



and that which is born of the spirit is spirit." That is, 
if God in His composite being is spirit-essence, then 
that of which He is the absolute Father, must also be 
composed of that selfsame spirit-essence, or, if God 
is the progenitor of that which was once a part of His 
own being, and which emanated or sprang out from 
Him, then that progeny or offspring is also spirit- 
essence. Therefore based on this eternal law of be- 
ing — of existence — we have the following Divine tes- 
timony: "We have had fathers of our flesh who cor- 
rected us, and we gave them reverence. Shall we not 
rather be in subjection to the Father of Spirits and 
live?" 

Thus we find that man has a dual fatherhood. That 
he is under a dual code of paternal duties and obliga- 
tions. Paternity produces progeny, and there is no 
paternity, no absolute fatherhood until progeny has 
been generated, for progeny is an emanation or off- 
spring that issues out from the paternal source, or, 
to say the same thing in other words, fatherhood pre- 
supposes offspring, and there is no fatherhood until 
offspring has been produced. Consequently, the prob- 
lem before us is a very simple one. God is a Spirit; 
He is also a Father. The law of progeny demands 
a spirit ancestry for spiritual offspring. God is the 
Father of Spirits. We are His offspring, and yet we 
have another father, but this other father is the father 



Origin of Body, Soul and Spirit 



71 



only of that part of us which is not spirit. Therefore, 
God is only the Father of our spirits. 

Since it is true that God is the Father of our spirits 
only, we can readily understand why it was that after 
God had created the first pair of human beings He 
commanded them to multiply and replenish the earth 
with their fleshly and psychic offspring. 

"What!" we hear you exclaim,, "fleshly and psychic 
offspring?" 

Yes, a fleshly and psychic progeny for the human 
and mortal parts of man. Because it is written : "These 
are the sons of Rachel, which were born to Jacob ; all 
the souls were fourteen." Again, "And the sons of 
Joseph, which were born to him in Egypt were two 
souls." Still further: "All the souls that came with 
Jacob into Egypt, which came out of his loins, beside 
Jacob's sons' wives, all the souls were threescore and 
six." That is sons and souls were born of Rachel to 
Jacob, and these sons and souls that were born came 
out of the loins of Jacob. Joseph also had two sons, 
two souls, born to him. Now, put these facts with that 
of fathers for our flesh, and the inevitable sequence 
is an earthly ancestry for our souls and bodies. 

Again,, there is not the slightest hint in that book, 
which Christians must ever acknowledge as the final 
arbiter of every question upon which it pronounces, 
to the effect that man can impart to, or beget in his 



72 



The Spirit Man 



offspring any portion of that spirit-essence entity which 
was originally a part of the composite person of its 
Divine Father. 

Moreover, concerning angels it is written that they 
neither marry nor are given in marriage. Hence, they 
do not propogate their kind, and it seems that the only 
object the Holy Spirit had in imparting this knowledge 
was to show that this same state or condition of non- 
parentality or deliverance from species, from animal- 
ism, from marriage and from all its humiliating train 
of bitter-sweets, is among the rewards that are prom- 
ised to the godly when they shall have reached the 
crowning glory and consummation of the glorious gos- 
pel of Jesus Christ — the resurrection of the dead. 
''For when they shall rise from the dead, they neither 
marry nor are given in marriage, but are" at least in 
this one respect, "as the angels in heaven." Evidently, 
the propagating functions of man are of the earth 
earthy, and for time only. The product of which, like 
all earthly things, if not saved, spiritualized and im- 
mortalized, can be destroyed. Hence, the exhortation : 
"Fear Him Who can destroy both body and soul in 
hell." 

Surely, to God alone belongs the Fatherhood of 
spirits. He alone is the progenitor of spirit offsprings, 
each of whom, like Himself, are eternal ; be the primal 
or subsequent state of those spirits that of men, angels, 



Origin of Body, Soul and Spirit 



73 



or demons; or be their final condition that of saved 
or lost, for spirit is indestructible. Hence, after the 
destruction of the* souls and bodies of the unsaved in 
hell there comes the casting out of their spirits. "To 
whom as wandering stars, is reserved the blackness of 
darkness forever." Outer darkness is a real, actual, 
and absolutely well known scientific fact that exists 
in the physical universe. It is also a well known fact, 
that all wandering stars, or stars that get out of their 
orbit, eventually plunge into this outer darkness, this 
blackness of darkness, into which they wander for- 
ever. The so-called runaway star, Groomridge 1830, 
is now astronomically illustrating this awful fact, for 
it is falling with the greatest rapidity of any known 
body in the celestial heavens into what is a veritable 
bottomless pit. Ask astronomers about it. Ask them 
why the Holy Spirit speaks of outer darkness. They 
can tell you, if they will, because they know that if it 
were not for the solid or opaque earth, which catches 
the sun's rays and reflects them into its atmosphere, 
there would be no light for its inhabitants as it is being 
rapidly hurled through space. For out into the space 
beyond — into the outer space beyond that lighted up 
atmosphere, which the world carries with it — there 
is blackness and darkness always. Is it any wonder 
that that legion of disembodied spirits, after they had 
been cast out of the man whom they had tern- 



74 



The Spirit Man 



porarily possessed, begged the Son of God, whom they 
know, to permit them to enter the bodies of the near by 
swine, rather than again face the awful blackness of 
that outer darkness in their eternally disembodied con- 
dition. 

The fact that God is the Father of spirits is the 
reason why all the angelic hosts of heaven are some- 
times universally spoken of as "The sons of God." 
Which appellation is also given to those among man 
who have become the children of God in body and 
soul through grace by adoption, their spirits having 
previously been restored to Divine acceptation, har- 
mony and personal union with their spirit-essence 
Father by the quickening process of regeneration. This 
regeneration, new birth or renewal of the human spirit 
by the Spirit of God, becomes a necessity because all 
who are ungodly walk according to the prince of this 
world, "According to the prince of the power of the 
air, the spirit that now worketh in the children of dis- 
obedience." Now since the spirit that works in, con- 
trols and leads captive the ungodly at his will,, is the 
prince of this world, the prince of the power of the 
air, the prince of devils, the spirit that now worketh 
in the children of disobedience, is that old serpent 
called Satan and the devil; then, relatively speaking, 
it can be said of them who walk according to his will, 
"Ye are of your father, the devil, and his works ye 



Origin of Body, Soul and Spirit 



75 



do." Herein we have used the term relatively, as per- 
taining to the fatherhood of Satan for men; because, 
absolutely, the father of the bodies and souls of men 
is their earthly and fleshly progenitor, while God is the 
Father of their spirits, as well as the Father of other 
spiritual intelligence. While Satan is not even the 
father of devils, he is only their prince; in fact he is 
the father of no personal entities, but he is the father 
of lies, because they emanate or spring out from him. 
Therefore, while he can be the absolute father of lies, 
he can only be the adopted or relative father of either 
the human body, soul or spirit. Thus, we see the abso- 
lute and relative fatherhood of God, man, and Satan. 

No, man is never the father of a lie, he mothers it. 

But, just so surely as the child born of earthly par- 
entage is first an emanation from the loins of the 
father which later issues out from the womb of the 
mother, just so surely is the spirit of man an emana- 
tion from the organic being of God. Who, although 
the Creator of all things, is the absolute Father of 
spirits only, because spirit alone can be the offspring 
of spirit. God, also, like an earthly father, gives to 
His offspring a part of His OWN BEING, which is 
eternal. 

Furthermore, the statement that God is the Father 
of all men by creation, or that we are the children of 
God because He is our Creator, is purely apochryphal, 



76 



The Spirit Man 



because the fatherhood of God does not lie in the fact 
of Creatorship, but in that of offspring. Creatorship 
consists in the power to bring into existence that which 
did not previously exist, and which in its composite 
substance is not a part of the individual person of the 
Creator; while fatherhood consists in the power to 
transmit from within the individual person that which 
previously existed as a part of his own composite sub- 
stance. Consequently, if it be worlds that God would 
have He must create them, but if it be progeny or off- 
spring that He would have, He must transmit them. 

And just here it is pertinent to call the attention of 
our readers to the fact that the word Creator is used 
but five times in the Bible, one of which is as follows : 
"Wherefore let them that suffer according to the will 
of God commit the keeping of their souls to Him in 
well doing, as unto a faithful Creator. ,, Now, take 
the fact as herein expressed, that God is the Creator 
of the souls of men, together with the fact that He 
speaks of 'The souls that I have made," Isa. 57:16 — 
and we have sufficient Scriptural testimony — two wit- 
nesses — to show that God claims Creatorship for 
human souls. Creatorship is a bar to absolute father- 
hood. Therefore, Delitzsch an eminent German divine, 
in "A System of Biblical Psychology/' says: "The 
transmission by inheritance of Adamic sin can only 
be spoken of on the hypothesis of creationism for both 



Origin of Body, Soul and Spirit 77 

soul and body, since it is the divinely created soul in 
which sin is inherent, and this cannot be said of the 
spirit of man, which stands independently of and with- 
out any actual relation to original sin." 

Surely, no words could be truer than these, and yet, 
Delitzsch, in this same work in which he has exhaus- 
tively treated the subject of the trichotomy of man, 
but who, in his blindness concerning the true nature 
of the soul, practically puts inbred sin in the spirit of 
man and makes God, as the Father of that spirit, 
responsible for its inherent sinfulness, because his 
constant and oft repeated hypothesis is, "The soul is 
the self-manifestation of the spirit." 

The question naturally arises, "When is the human 
spirit added or given to the rest of man's being?" 
Delitzsch says : "Either in the act of begetting there is 
the superadded product of the divine Spirit, or there 
is a spirit birth with the first breath of life." But, 
this can only be a matter of conjecture, as there is no 
revelation concerning it. 

Nevertheless, the fact remains that the trichotomic 
nature of man is that of body, soul and spirit, i. e., a 
physical nature, a human nature and a divine nature. 
Two of which have their origin in an earthly ancestry, 
while the third has its origin in God. The substance 
or essence-nature of that which is "of the earth 
earthy" may either be destroyed or changed into that 



78 



The Spirit Man 



which is spirit, but the substance or essence-nature of 
that which came from God can neither be destroyed 
nor changed into that which is not spirit, for spirit is 
the only thing in the universe that is said to be eternal. 



CHAPTER VII. 



THE FORMATION OF THE HUMAN SPIRIT. 

"What!" exclaims one, "form and FORMATION 
for that which is nothing but spirit?" 

Yes ; form and formation, not only for every spirit 
thing but for every spirit person whose composite sub- 
stance is spirit only. In proof of which we have only 
to turn "To the law and to the testimony," where 
concerning the formative act and fact in regard to the 
human spirit we find the following: "Thus saith the 
Lord, which stretcheth forth the heavens, and layeth 
the foundations of the earth, and formeth the spirit 
of man within him." Zech. 12:1. 

The Hebrew word which is herein translated form- 
eth (yatsar) is defined in Strong's Exhaustive Con- 
cordance as, "To mould into form", and by other lexi- 
cographers variously, as, "To squeeze or press into 
shape ; the act of forming, fashioning, constructing." 
The base of the English word in the text is form, 
which in meaning is inseparable from shape, as that 
which has form must necessarily have shape, and that 
which has shape must have some power to form or 
construct that shape. Material things or personalities 



80 



The Spirit Man 



can neither produce nor give form to that which is 
spirit. Spirit alone can do that. God is a Spirit, and 
He alone has the faculty to bring into existence and 
give form to spirit. 

Now just as surely as the Lord God Almighty 
created the universal heavens and laid the foundations 
of the earth, just so surely did He, by the transmission 
of His own composite substance or essence, form, the 
spirit of man WITHIN HIM. For, if it be worlds 
or universes that God is in need of, or desireth, He 
can create them ; but if it be children that He desireth 
He must beget them. 

Moreover, in the statement concerning the forma- 
tion of man's spirit, the fact of the existence of the 
rest of his being is neither taken for granted, passed 
by nor overlooked, because the phrase, "Within him" 
involves all there is of a man that is not included in 
his spirit. And the fact that there is already a "Him" 
in whom to form the spirit of man proves the exist- 
ence of a personal human entity prior to the formation 
of a spirit within him. While the fact that the record 
reads "man" and "him" instead of "men" and "them" 
clearly shows that the human spirit is a separate and 
distinct entity in each individual man. And since the 
spirit must thus be formed, shaped or constructed 
within each person, it cannot be possible that the spirit 
of man is the mere breath of life, which is shared 



Formation of the Human Spirit 81 

alike by all men and animals whose life is dependent 
upon the respiratory organs. 

Furthermore, the fact that a sentence dealing with 
the power of the Almighty God, as manifested in the 
stretching out of the heavens and of laying the founda- 
tions of the earth, should reach its climax in a declar- 
ation concerning the Divine formation of the human 
spirit in a priorly created human entity, puts a value 
on the formation of the spirit offspring of the eternal 
and uncreated Spirit-God above the must stupendous 
fact of His mere creative power. Which fact, together 
with that of a divinely formed individual spirit for 
each existing human being, completely and forever 
upsets the theories of all materialistic sciences that 
claim for man a purely earthly origin and nature. 

Still further, this question of shape or form for that 
which is altogether spirit involves that also of spirit 
substance, because there can be no form, no shape, 
given to that which has no substance — to that which 
is nothing. It makes no difference if the texture of 
spirit substance is so extremely delicate and fine that 
it is beyond the ken of human vision to discern its 
presence, it is, nevertheless, discernible to supernatu- 
ral eyes, and also to human eyes that have been super- 
naturally prepared to behold it. 

Just here we wish to reiterate the fact that the 
names of such gossamer things as wind, breath, air. 



82 



The Spirit Man 



are derived from the Hebrew ruach and the Greek 
pneuma, simply because of their resemblance in point 
of invisibility to the things, the entities, the beings and 
the substances that are really spirit. 

That which in its composite nature is spirit, is 
usually considered by men and spoken of by them 
as if it were unsubstantial, and yet, although infinitely 
finer in texture, it is as truly substance as air, electric- 
ity, radium, the odor of flowers and the numerous 
silent forces that control both the physical world and 
the physical man, but which, like these are not visible 
to mortal eyes. Although God has at times and on 
special occasions lifted the veil, and for the moment 
given such power and intensity to human vision as 
is necessary to enable it to see spiritual forms, as in 
the case of Saul when the woman of Endor was per- 
mitted to call up Samuel the prophet. At which time 
his voice was also heard by them, and used of God 
to give utterance to a prophecy which was as minutely 
fulfilled as those which were uttered during his mortal 
life. Also as in the case of the distrustful and fear- 
ful attendant of Elisha, for whom the man of God 
prayed, and concerning whom it is recorded: "And 
the Lord opened the eyes of the young man, and he 
saw and behold the mountain was full of horses and 
chariots of fire round about Elisha." 

Again this power of vision to behold spirit beings — 



Formation of the Human Spirit 83 

which can be vouchsafed to mortals, but which is the 
exception and not the rule — was given to the prophet 
Zechariah, who not only saw Joshua the high priest 
in the natural realm, but he also saw the Angel of the 
Lord and Satan in the supernatural realm, and these 
were standing at the right hand of the mortal man, 
one of whom was there to help and the other to resist 
him. 

Another instance of divinely delegated spirit vision 
is found in the case of Peter, John and James his 
brother, when Jesus took them up on a high mountain 
and, in the supernatural presence of Moses and Elijah, 
was transfigured before them. At which time the 
three were given, for a short time only, their spiritual 
bodies, the radiance of which glowed and quivered with 
the lumonosity of a life and a world superior to this. 

Furthermore, there are Scripture records of one 
hundred and thirty visitations to this earth from angels 
during the Old and New Testament eras, some of 
whom, especially Gabriel, made their visits so fre- 
quently that their faces and forms became familiar to 
men. 

Rev. G. D. Watson, while writing on "The Chain- 
ing of Satan", has said: "Some have said that inas- 
much as Satan is a spiritual being, without a corporeal 
body, how can he be bound with a chain? God is a 
Spirit, and He can have chains adapted to the bind- 



84 



The Spirit Man 



ing of a spirit just as literally as an iron chain can 
bind a human body. The Bible tells of horses of fire 
and chariots of fire, and they are just as real as horses 
that are made of flesh, or chariots that are made of 
wood." 

All this and much more is most certainly true. For 
God's angels are ministering spirits sent to those who 
shall be heirs of salvation; and of the angels who 
kept not their first estate it is said, "They kept not 
their own habitation." Of the two angels who were 
sent on the morning of the resurrection of the Son of 
God to roll away the stone from before the tomb it 
is said that their raiment was white as the light. It 
is also said of the manna upon which the Israelites fed 
for forty years, that it was angel's food. And if we 
only consult the Word of God still further, we shall 
find that not only the angels have forms but that they, 
together with those to whom they minister — the heirs 
of salvation — shall have use throughout the eternal 
ages, for homes, food, raiment, cities, water, streets, 
gates, thrones, crowns, horses and chariots, and musi- 
cal instruments and all their accompanying etceteras, 
together with all that stands for holy sociality and em- 
ployment. All of which, albeit they are spirit things 
and belong to the spiritual realm, must have forms 
that can be seen by the glorified inhabitants of those 
realms of light. 



Formation of the Human Spirit 85 

We say realms of light, because when the risen, 
glorified and physically spiritualized Christ revealed 
Himself to Saul of Tarsus, the luminosity which broke 
through from that other world was powerful enough 
to put to shame the noonday splendor of this one. At 
which time Saul's power of vision was given the neces- 
sary spiritual intensity to behold the spiritual form of 
that glorified One, which form was the same as that 
which Nebuchadnezzar saw when he looked into the 
fiery furnace and saw four men loose walking in the 
midst of the fire, concerning whom he said, "The form 
of the fourth is like the Son of God." 

Scriptural examples are given of persons who are 
said to have been "in the spirit", after which it is 
recorded of them that they saw things — yes, things, 
absolute entities — that exist only in the spiritual realm. 
It is also said of such persons that their "Eyes were 
opened". Which fact cannot possibly refer to the 
normal condition of their physical eyes, for they were 
already open. But as soon as they received the power 
of spirit vision they saw the spirit forms of things 
that are diametrically opposite to each other as are 
the things of earth and time, i. e., transparent and 
opaque (a sea of glass and gates of pearl), solid and 
fluid, hard and soft, heavy and light, rough and smooth, 
and objects of every conceivable form, color and qual- 
ity. All of which proves to us that a spiritual world 



86 



The Spirit Man 



is as solid, firm and substantial to those who have 
spiritual bodies and are fitted to dwell therein, as this 
world is to those who dwell herein. 

Spirit is not the negation but the correlative of mat- 
ter, for angels are ministering spirits who are sent — 
you cannot send a nothing — to those among men who 
are the heirs of salvation, and it is even said of man 
that he has eaten angel's food, i. e., the manna that 
fell in the wilderness. Also Jesus Christ, the life giv- 
ing Spirit, has said to His trustful children, "I will 
never leave thee nor forsake thee, but will be with thee 
always, even unto the end of the world," and, "Where 
two or three are gathered together in my name, there 
am I in the midst of them." While it is on Divine 
record that the Holy Ghost, the Divine Executive of 
the Godhead, is the experimental Comforter, Teacher, 
Leader, Quickener, Heart Searcher^ Revealer, Inspirer, 
Reprover, Renewer and Sanctifier of men. And it 
is further written, "He that is joined to the Lord is 
one spirit", and that "God is Love", that "God is 
light", that "God is a Spirit" and that He asks men 
to love Him with their whole heart, might, mind and 
strength; to walk in the light, as He is in the light, 
and to be spiritually minded, to know the mind of the 
Spirit, to walk in the Spirit and to live in the Spirit. 
Surely, spirit is the correlative and not the negation 
of matter, as nothing could express greater correlation, 



Formation of the Human Spirit 



87 



reciprocity and inter connection than these Scriptures 
just quoted. 

Christians universally acknowledge that angels are 
spirit beings, if so, they are formed of spiritual sub- 
stances. Man, so far as regards one part of his com- 
posite being is also spirit. That part of him is also 
formed of spirit substance. We use the word sub- 
stance in its common meaning, i. e., that out of which, 
or from which, any being, existence or entity is 
formed; and if there be no form, color or substance 
in that spiritual world to which Christians are expect- 
ing to go, and for which they are making sacrifices, 
what utter folly it is for them to sing 

"Sweet fields beyond the swelling flood, 
Stand drest in living green." 
For if there be no substance there are no "fields", and 
if there be no color there can be no "living green." 

It is said to be a scientific impossibility for the 
human mind to conceive of an entity without a form, 
and, be that as it may, this much we do know, that 
we have never thought of any existing thing or being 
without associating some kind of a form with that 
thing or that being. And we all know if it were pos- 
sible to take from this world all the innumerable ob- 
jects that have form and substance, be they aeriform 
or otherwise, that there would be nothing, — absolutely 
nothing — left, no, not even the world itself, nor the 



88 



The Spirit Man 



atmosphere that surrounds it, for even that has form — 
to those who get far enough away to get it in focus* 
with their vision. The sacred writers speak of "Other 
worlds", of "Worlds that were framed by the Word 
of God," and of a certain, specific, and definitely prom- 
ised, "World to come," to which, if we deny substance 
and thereby form, there will certainly be no world to 
come. 

Evidently, the great mistake of Christianity in 
regard to the true idea of spirit has been that they 
have regarded it as the opposite, the negation, instead 
of the correlative of matter. They have reasoned 
thus : "Matter has substance, therefore spirit has none ; 
matter has form, therefore spirit has none." This 
process of reasoning has led to the creation of that 
God annihilating creed which declares "He (God) is 
a being without body, parts or passions." Such God 
dishonoring creeds are the product of men who have 
mistaken the Spirit of God for the entire PERSON 
of God, but who have had no just conception even of 
the personality of His Spirit. 

Think of that Divine One who has said: "Ask of 
Me, and I will give" — think of Him whose mercy 
endureth forever, of Him who in tender love and 
sympathy has promised to wipe away all tears from 
human eyes, and of Him who has promised that those 
selfsame eyes shall see His face. Think of Him 



Formation of the Human Spirit 



89 



whose greatest characteristic attribute is LOVE, think 
of Him who so loved the WORLD that He gave, — 
think of him as being a passive element in the universe, 
as being without affection, without emotions, and as 
being a Father, and yet, as being unaffected by any- 
thing external to Himself, and then think of Him, if 
you can, as being without body, parts or passions. 



CHAPTER VIII. 



SOME ATTRIBUTES OF THE HUMAN SPIRIT. 

As we have before stated, it was because man in- 
herited a spirit nature from his Divine Father that it 
became possible for an evil spirit to approach him 
and work his ruin. And, although ethically speaking, 
man lost much by the fall, he did not lose any part 
of his composite being. Otherwise he would have 
been dehumanized. But in spite of the fact that he 
lost his original holiness of character, he still retains 
his spirit being through which he can still come into 
touch with, and be influenced by spiritual beings and 
forces that are either good or evil, thus making it pos- 
sible still for him to be approached and reproached 
by the Holy Spirit. So that if he will, he may be 
regenerated by the spirit of his Spirit Father through 
the grace of Jesus Christ the Spirit Life Giver, and 
again be brought into union and communion with his 
Divine Father. 

If we have read the Word of God understanding^, 
the divinely stated law of our being is, "That which 
is born of the Spirit is Spirit." That is, a fleshly 
father for our physical being and a spiritual Father 



Some Attributes of the Human Spirit 91 

for our Spirits. This is true both in generation and 
in regeneration. The former is a self evident truth, 
the latter is a revealed one. Entering our mother's 
womb and being physically and carnally born again 
is neither a generative necessity nor possibility, but 
spiritual regeneration is both a possibility and a neces- 
sity. 

Now, note this carefully. We must be born again, 
not of the flesh, nor of the will of the flesh, but of 
God, born again, born from above, born of the Spirit, 
born of God, i. e., reborn of Him who is a Spirit. 
Which fact clearly shows that we have been previously 
born of Him, but now for some reason, — sin — we must 
be born again, reborn, born once more, born another 
time, not of the flesh, but of the Spirit. Hence, if it 
be true that that which is born of the Spirit is Spirit, 
then that part of us, that part of our being, that part 
of our composite nature, that part of our individual 
self which is born of God, in co-operation with the 
Holy Spirit, is our spirit, i. e., our human spirit, regen- 
erated or reborn by the Spirit of God. Our indi- 
vidual composite spirit renewed by the Holy Spirit. 
Our spirit re-united to its Divine Father and trans- 
lated out of the kingdom of spiritual darkness into 
the kingdom of God's dear Son. See? 

We have shown that man is tri-part or tripartite in 
his composite self, and that he is conscious in each 



92 



The Spirit Man 



individual part of himself of certain facts that appeal 
to and affect those particular parts of him, but if we 
analyze him still further we shall find that he is a triple 
trinity — a trinity of trinities. 

First, the trinity of the body is that of flesh, blood 
and bone. 

Second, the trinity of the soul is that of mind, heart 
and will. Or in other words reason, affection and 
volition. Or, in still other words intellect, emotion 
and choice, i. e., the faculty of intelligent thought, the 
faculty of love, hate, joy, sorrow, fear, etc., and the 
power to reject or accept — to say yes or no. 

Third, the trinity of the human spirit is that of con- 
science, worship and intuition, or spiritual discern- 
ment. 

Thus, man may be said to possess sense-conscious- 
ness in his body, self-consciousness in his soul and God- 
consciousness in his Spirit. 

As a matter of course there is included with each 
of these facts of distinctive consciousness of all that 
pertains to that individual phase of existence. Thus, 
God-consciousness includes all that may be experi- 
enced concerning spirit law, life, being and activity. 
For in the fact of man's spirit being, in the fact that 
he is the spirit offspring of the Spirit God — the 
progeny of the Eternal — lies man's possibility of ex- 
periencing every possible shade of either spiritual light 



i 



Some Attributes of the Human Spirit 93 

or spiritual darkness, of dealing with every moral 
issue of human life, and of measuring up to every 
ethical demand that his Divine Father may make upon 
him. 

Since there is a natural or soulical (psychical) body 
for this life and a spiritual one for that which is to 
come, it is but natural to suppose that the soul man 
should hold the reins of power, of control, of govern- 
mental sovereignty over the rest of the man. And 
such is the case, for Paul says, "I", the Ego, the me, 
the self-consciousness, "serve God with my spirit, but 
I keep my body under." That is, I have a spirit and 
I have a body, and I do with mine — with my spirit, and 
with my body — as I choose, as I decide, and as I will. 
Evidently the body and spirit must obey that other 
part of man — the soul. Hence it is clear that the nat- 
ural man, the psychical man, the human entity is dom- 
inant, that he is the king that sits on the throne of 
human responsibility, while the body and the spirit 
are his subjects. And it is because of this individual 
responsibility of the psychic man that God has issued 
the decree : "The soul that sinneth, it shall die." 

The supremacy of God consists in the creation of 
law. Man's supremacy consists in the observance of 
that law. And when man reaches his supreme place, — ■ 
dominion, with all things under his feet — it will be 
his knowledge of, and perfect adjustment to, all the 



94 



The Spirit Man 



laws of physical, psycical and spiritual well being that 
shall fit him for that glorious liberty. Then, and not 
until then, shall he know all the fullness of the glorious 
liberty of the sons of God. Which liberty is absolutely 
limitless, because its environment is without limits, 
which is not only the most exalted but the only abso- 
lute liberty in the universe, spiritual or otherwise. 

The real difficulty with him who once was Lucifer, 
a bright and morning star, but who is now, meta- 
phorically, a serpent and is called Satan, is that "he 
abode not in the truth". Note it, he abode not in that 
which or wherein he once dwelt, namely, "THE 
TRUTH", and since it is the truth and the continual 
abiding in the truth that makes any of God's intelli- 
gent creatures free, Satan is, and must forever be, 
limited and bound by the limitations of his straight- 
ened and narrowed environments. 

It is thus also with the angels who kept not their 
first estate or habitation, which was one of abound- 
ing liberty. But now they are reserved, i. e., detained, 
held fast, as in custody, "in", or with "everlasting 
chains", the limits of which they can never go beyond, 
for one may go only the length or limits of his chain, 
and can do or be only that which is possible within 
the bounds of its radius. 

That which befell Satan and the enchained angels 
has also befallen man, because he, like them has 



Some Attributes of the Human Spirit 95 

rebelled at, instead of obeying the Divine prerogative 
of the Supreme One — law. Consequently he is also 
in bondage, but his chains are not like the angels, — 
everlasting, because his eternal Spirit Father, "The 
Lord from heaven", came to the earth, and, as the 
"Second Adam" took upon Himself the entire nature 
of man, thus making "In Himself of twain one new 
man,"- — Christ, the very God and a very man — that 
He, one of the twain, might deliver and redeem man, 
the other one of the twain, from the power, bondage, 
results, the fact of sin. Which redemption, when it 
becomes an individual and experimental verity, will 
cause each redeemed one to be spiritually minded, know 
the mind of the Spirit, be led by the Spirit, live in the 
Spirit and walk in the Spirit. Thus fulfilling the 
righteousness, holiness and spirituality of the law. 

We wish to say, incidentally, that this new race, 
this new creation, forms an absolute brotherhood be- 
tween the man Christ and the earthly and mortal parts 
of him whom He came to save. Therefore the com- 
plete brotherhood of man and the complete father- 
hood of God can only obtain among those who are in 
Christ, through whom, as the "Elder Brother", and 
as the "First born among many brethren", this com- 
plete brotherhood must come : the final result of which 
is the spiritualization, and consequently the immor- 
talization, of the entire man, — body, soul and spirit. 



96 



The Spirit Man 



Whatever attitude the soul takes relative to the 
subject of sin and holiness, both the body and the 
spirit, whether they will or not, must either suffer 
or enjoy the consequences; and when the soul wills 
to lead into the ways of evil, it finds a willing and 
co-operative subject in the body, which lusts after the 
gratification of physical appetites, pleasures and pas- 
sions. But with the spirit it is the reverse of this, for 
it never consents to be debauched, robbed of its ulti- 
mate and eternal glory, and become the consort of evil 
spirits until it must. Therefore, at the very first in- 
timation of wrong doing it utters such a vigorous 
protest that the soul stands appalled, hesitates, and then 
recoils from the dire consequences of its sin, as it 
stands arraigned by that faithful but pitiless attribute 
of the spirit — conscience. 

In view of this fact, is it any marvel that one of the 
greatest students of human character should have said : 
"Conscience makes cowards of us all." Or that a very 
modern writer should say: 

"Conscience keeps us on the griddle, 
Conscience gives us better hearts, 

Makes us sorry when we stumble, 
Yielding to seductive arts. 

Conscience has but little pity, 
Brings each foible to the fore, 



Some Attributes of the Human Spirit 97 

Keeps us busy with excuses 

Vowing that we'll sin no more. 
Laws would be a farce without it, 

And a wicked world 'twould be, 
If there were no dreaded conscience 

Keeping tab on you and me." 

Someone has said, "The cause of conscience must 
be moral." This is self evident, but it is in the realm 
of revelation that we find that not only the cause of 
conscience but the fact of conscience is spiritual as 
well as moral. While it is in the realm of human ex- 
perience that we learn that, naturally, "Man approves 
the better, — and follows the worse." In speaking of 
this fact, H. Grattan Guinness, in "Creation Centered 
in Christ," says : "He" (man) "is compelled by an in- 
destructible sense, or moral instinct to distinguish right 
from wrong, and to approve the one and condemn 
the other." As herein stated, these words contain a 
truism, but if one should desire to state this truth more 
Scripturally, it would need to be somewhat as follows : 
Man's moral intuition is an inevitable sequence of his 
spirit being, whose transmitted and indestructible sense 
of righteousness compels his psychic consciousness to 
distinguish right from wrong, and, instinctively, to 
approve the right and condemn the wrong. 

The terms instinct and intuition are not synonyms, 



98 



The Spirit Man 



as many suppose, but the two things, instinct and in- 
tuition, are correlated, and each possesses the faculty 
of knowing things independently of reason and without 
previous education. Instinct is a faculty of the soul, 
and is capable of being impressed by physical fear, the 
law of self-preservation, the animal passions and other 
emotions. But intuition is, as we shall prove in a suc- 
ceeding chapter, the mental organism of the spirit 
man. But at this juncture it is sufficient to say that 
the intuitive morality of man must forever witness 
to the Divine origin of that part of him in which it 
inheres. And it is the "Inner" man, the spirit man, 
the man that delights in the law of God, that compels 
approval of "the better", even though the "natural 
(psychical) man" elects or chooses to follow "the 
worse". 

This fact of a self-compelling approval of the good 
and condemnation of the evil is the reason why revela- 
tion declares that those who have no knowledge of 
God's written Word "Are a law unto themselves." 
"For," says the inspired writer, "not the hearers of the 
law are justified before God, but the doers of the law 
shall be justified. For when the Gentiles, who have not 
the law, do by nature — their individual human nature — 
the things contained in the law, these having not the 
(written) law, are a law unto themselves; who shew 
— manifest by words and actions — the work of the law 



Some Attributes of the Human Spirit 99 

written in their hearts, their conscience also bearing 
them witness, and their thoughts the meanwhile accus- 
ing or else excusing one another." Rom. 2:13-15. 

The word heart, as used in the above text — and 
indeed, elsewhere in the Bible — is used as representing 
all that is included in the emotions or the affectional 
nature of the soul; which, like the faculty of instinct 
can be acted upon by the spirit nature. Consequently, 
the emotions, the affections, the heart of man — inde- 
pendent of reason, previous experience or acquired 
knowledge — can be moved, excited, lifted up, or cast 
down by the intuitions of the spirit, the conscience 
meanwhile bearing witness to the exact facts in each 
case, whether favorable toward God or otherwise. 

That which the mentality of the spirit man gathers 
from the Divine Mind is neither pleasant nor acceptable 
to the sinful soul. But, nevertheless, these are so 
faithfully and persistently reproduced by the intuitions 
and conscience of the human spirit, as it is either en- 
lightened or dominated by the Holy Spirit, that the 
thereby impressionable soul is finally forced to meet 
the resultant issues. And, either with or without the 
right use of reason, but with the consent of both heart 
and will, effect a settlement of some sort. 

H. Gratton Guinness in "Creation Centered in 
Christ," page 18, line 12, says: "It (conscience) is 
not only a law, but a judge." Conscience, although 



100 



The Spirit Man 



a law of our being, — the "Inner man" — is not, and 
never can be, a law unto men, because, according to 
Divine revelation, conscience may be either "good" or 
"evil", either "pure" or "defiled", either "perfect" or 
"weak". Being weak it is easily "wounded" and being 
"defiled" it is in need of "purging". It may also be 
"Always without offence toward God", or it may be- 
come "seared as with a hot iron", and being seared, it 
becomes dull, hardened and unresponsive. And it is 
not possible for that which can be denied, evil, weak 
and seared to be a law unto men. Neither is it a judge, 
with power to condemn and sentence. But it is a dis- 
cerner of the Divine law, a witness to the holiness and 
justice of that law,, the retained counsel for that law, 
and the spiritual monitor which gives expression to 
that law before the psychic consciousness of every 
man. 

Moreover, the fact that there is in each of us that 
which can plead for the righteousness of God, that 
which can voice the will of the Eternal, that which 
can protestingly appeal to us, that which can oppose 
its will to ours, that which, although a part of our own 
composite being, can take sides against our sophistical 
reasoning, our loves and our choice, is prima facie 
evidence that there is in our trichotomic being an in- 
telligent spirit entity which is distinct from the "I", 



Some Attributes of the Human Spirit 101 

or the "me", against whom it stands opposed, i.e., soul 
versus spirit. 

When the psychic man in his control of the body 
and the spirit decides to take the way of life — the way 
of righteousness, the way of God — it has trouble to 
keep the body under, but no trouble whatever with the 
spirit, for that is in harmony with its exalted nature, 
with its Divine origin, with its divinely ordained and 
ingrained upward and onward trend, and with all that 
works for the ultimate development of that richer and 
super-refined life for which its divine Father brought 
it into existence. For the fact remains, in spite of all 
that can be said, that man in his spirit being was not 
created but transmitted. We repeat it, not created but 
begotten, transmitted, and born the offspring of the 
uncreated God. Yea, the born progeny of the Eternal. 

But the body and soul were created in Adam, out 
of whom God formed Eve, and ever since that time 
these have been propagated through the physical body. 
Which, because of this, is sometimes called the psy- 
chical body in the sacred Scriptures. Hence the two 
fathers — God and man — of the two men in one com- 
posite trinity, i. e., "the natural" (j/o>x«<os) soulical 
or psychical "man", and "the spiritual man" ; or con- 
trastively, the "Inner man" and the "Outward man". 

The presence of these two men in one composite 
being causes what the word of God calls "The war 



102 



The Spirit Man 



in the members," i.e., the fleshly and natural man lust- 
ing against the spiritual and heavenly one, and vice- 
versa. Hence the statement, "These two are contrary 
the one to the other." But laying the Bible aside, this 
is such a well known fact that there is no special need 
to mention it further. For even a modern writer of 
romance, Harold McGrath, asks : ' Has it ever oc- 
curred to you that there are two beings in each of us ; 
that between these two there is continual conflict, and 
that the victor finally prints the victory on the face?" 

That we may know that the inner man of the Scrip- 
tures is the spirit man, and consequently, the superior 
one of the two, we have only to call to mind that God 
has said: "The soulical (psuchekos, — translated nat- 
ural in the text) man receiveth not the things of the 
spirit of God, for they are foolishness unto him ; neither 
can he know them." Why? "Because they are spirit- 
ually discerned." There we have it. The psychical 
man can neither receive, understand, nor know the 
things of God in and of its abstract self, because spirit 
alone can receive communications from another spirit, 
and the soul is not spirit. Hence, no human being can 
depend upon his soul as an avenue through which God 
may make known to him the things of Divine import ; 
but he can most certainly depend upon his spirit not 
only to receive and intelligently comprehend, but to 
faithfully register every thought, impulse, and vibra- 



Some Attributes of the Human Spirit 103 

tion set in motion by the Holy Spirit, until some of 
these millions of nerve cells in the psychic mind shall 
grasp and retain the truth with which the human spirit 
is illuminated. Then the issue is on the soul, and it is 
forced either to accept or reject the thing that God 
would have it to know, to do, or to be. 



CHAPTER IX. 



THE EXPERIMENTAL DIFFERENCE BETWEEN THE SOUL 
AND THE SPIRIT 

As a matter of course, the personally conscious, ex- 
perimental and manifest difference between the soul 
and the spirit of man, as revealed in human experiences, 
and especially in those recorded in the Bible, make a 
difference between these two parts of our being much 
clearer than the mere statement that such a fact exists 
could possibly do. And we could not explain those 
differences so that the reader could understand them, 
until we had first shown both the nature of the soul 
and that of the spirit by a careful exegesis of a number 
of Scriptural texts in which first the one and then the 
other of them was the subject under consideration. 
Now, in order to show that such a difference does 
really exist in one's own consciousness, we give the fol- 
lowing testimony of Mary the Virgin Mother: "My 
soul doth magnify the Lord, and my spirit hath re- 
joiced in God my Saviour." Herein both the soul and 
the spirit are spoken of by one who realized that each 
of these individual parts of her composite self were 
being differently impressed, engaged and exercised 
over the same combination of facts. 



Difference Between Soul and Spirit 105 

The circumstances which had called forth this ex- 
ultant testimony from that most highly favored woman, 
so far as her body was concerned, was that the creative 
power of the most High God, in the person of the 
Holy Ghost, had overshadowed her, and had begotten 
in her womb "That Holy Thing, the only (humanly) 
begotten Son of God." The earthly dignity and great- 
ness of which filled Mary's psychic being with grati- 
tude, wonder and amazement, so that she, in pure, 
human exultation, was moved to laud, extol and mag- 
nify Him who had thus conferred this great honor 
upon her. But that other part of her threefold being, 
her spirit, was rejoicing in a personality whose sub- 
stance is like its own, i. e., in the Spirit God, whose 
offspring it was. 

That it was for purely human reasons that Mary's 
soul was moved to thus magnify the Lord is evident, 
because the very next words that followed her ex- 
ultant outburst are : "For God hath regarded the low 
estate of his handmaiden ; for behold, from henceforth 
all generations shall call me (ME) blessed. For He 
that is mighty hath done to me (to ME) great things." 

Surely there was great reason for all this human 
exultation and laudation on the part of Mary ; for had 
she not just been greeted by Elizabeth as "The mother 
of my Lord?" Had not this same kinswoman also 
hailed her and cried out with a loud voice saying: 



106 



The Spirit Man 



"Blessed art thou among women." And prior to this 
time had not that same message been announced to 
her by an angel, — yea, more, an archangel — from 
heaven; whose angelic lips had been Divinely com- 
missioned to "Hail" her as the one "Highly favoured" 
woman of all the earth; through whom the God of 
her fathers would now fulfill his oft-repeated promises 
of a Saviour-King for this sin-cursed and Satan-ruled 
world ? This glorious honor could have come to some 
other maiden, some other one might have been the 
Lord's choice; but now that this great dignity had 
been conferred upon her, she knew that she should 
sit forever unchallenged upon the unshareable throne 
of Divine motherhood^ so that henceforth she should 
not only be the greatest woman of all her royal line 
and of her wonderful race but should absolutely be 
the greatest woman in all the world for all time. All 
of which could not but set her psychic nature in a 
delicious flutter of human and earthly joy. Especially 
since it had all come to her in the direct will of God, 
and could be indulged by her in all chastity and con- 
scious purity. 

But while it is true that Mary's body was burdened 
with the blessed fact of sacred motherhood, and that 
her soul was lifted up because of the consequent 
earthly glory and honor, it is also true that her spirit 
was rejoicing in God Himself , in His Spirit being, in 



Difference Between Soul and Spirit 107 

His Divine personality, in His exalted character of 
perfected love and absolute holiness. Under the cir- 
cumstances, nothing else could have been true of her 
spirit but that it should have been in personal touch 
and in loving contact with that Holy One whose 
composite nature is like the only part of her being that 
possibly could have united itself to Him, — spirit; be- 
cause that High and Holy One, the God of Israel, was 
her Saviour; because she was accepted of and accept- 
able to Him; and because her moral, her ethical na- 
ture was such as sought and delighted in the loving 
worship of God, and such as would not mar the holy 
fellowship. But it can only be thus with unified and 
kindred spirits; for spirit alone can fellowship with 
spirit; spirit alone can commune with spirit; spirit 
alone can comprehend spirit; spirit alone can rejoice 
in spiritual understanding, touch, contact or union 
with another spirit, and so it is written: "He that is 
joined to the Lord is one spirit." 

Again, take the circumstances of Christ in Gethse- 
mene, when that hour was drawing near which to Him 
was both fatal and victorious, that hour when every 
fiber of his conscious being was strung to its highest 
tension ; at which time he made three definite state- 
ments concerning the individual consciousness of his 
human nature. First, as to his body, he said : "The 
flesh is weak." Second, as to another part of his 



108 



The Spirit Man 



conscious being he said: "The Spirit indeed is will- 
ing." Third, in speaking of still another part of that 
same being, he said : "My soul is exceedingly sorrow- 
ful, even unto death." Surely, they were all there, the 
shrinking flesh, the willing spirit and the sorrowing 
soul. 'Twas well said: "Behold The Man" for the 
Son of man took not on himself the nature of angels, 
but was made like unto his brethren, and he like them 
had a spirit, a soul and a body. 

Again, in the twelfth chapter of St. John's Gospel, 
just after Christ had said, "the hour is come, that the 
Son of man should be glorified," he said, "Now is my 
soul troubled." But later, after he had told his disciples 
that one of them should betray him, it is recorded: 
"He was troubled in spirit." This Man, in his teaching, 
had said, "Use not vain repetitions," and surely, neither 
he nor the One who sent him would be guilty of mak- 
ing a distinction where there was no difference. 

Peter, in his sermon on the day of Pentecost, spoke 
of David as being a prophet, and said: "He seeing 
this before spake of the resurrection of Christ, that his 
soul was not left in hell (hades), neither his flesh did 
see corruption." But his soul was not left there, 
because it came forth with the body in the resurrection ; 
which event took place before that sacred body had 
time to see corruption — to mortify. And of course 
there was nothing said — there could have been nothing 



Difference Between Soul and Spirit 109 

said — concerning his spirit being left or not in hades, 
because it did not go there ; for the very last words of 
that sacrificial Lamb of God were : "Father, into Thy 
hands I commend my spirit." Immediately after 
which comes the following: "And having said thus, 
He gave up the ghost — the spirit." Then the body 
without the spirit was dead, and it (the body) together 
with the soul,, went down to hades. But it was not 
possible for the grave and hades to hold or retain them, 
hence, the resurrection, as foretold. 

Furthermore, the Psalmist cried out to God saying, 
"I stretch out my hands (a part of the body) to thee; 
my soul thirsteth after thee, as a thirsty land. Hear 
me speedily, O Lord, my spirit faileth." This not 
only shows that David's entire being was reaching out 
after God but shows also the experimental conscious- 
ness of the separate individuality of both the soul 
and the spirit. The outstretched hands are indicative 
of worship and expectation ; the thirsty soul is indica- 
tive of intense desire ; and the failing spirit is indicative 
of the need of immediate spiritual help and strength, 
that it might not utterly fail. 

It is also recorded of Paul the apostle that "His 
spirit was stirred in him," when he saw that the city 
of Athens was wholly given over to the worship of 
idols instead of the worship of the Spirit God. Later 
we are told also of his being so "pressed in the spirit" 



110 



The Spirit Man 



that he was compelled to testify to the Jews at Corinth 
that Jesus was the very Christ. 

But why confine ourselves to Biblical examples and 
testimony when there are evidences all about us of 
the fact that men are conscious of a hidden and interior 
selfhood that is superior to that which is revealed 
to others and to that which they themselves are 
best acquainted. If such is not the case, why do we 
hear so much, — so very much — in books and out of 
them, concerning another self? Which is invariably 
spoken of as "The better self," "The higher self," or 
in the superlative, as "The highest and best self." Or 
if men are not thus conscious of a certain individuality 
more etherial than their soul, why should Emerson 
speak of "That other self, the shadow of my soul?" 
Or why should Walt Whitman, while in experimental 
consciousness but in theoretical and doctrinal uncon- 
sciousness of his spirit individuality, say to his soul : 
"Darest thou now, O soul, 

Walk out with me (the spirit) toward the unknown 
region, 

Where neither ground is for the feet, nor path to 

follow? 
No map there, nor guide, 

Nor voice sounding, nor touch of human hand, 
Nor face with blooming flesh, nor lips, nor eyes, are 
in that land." 



Difference Between Soul and Spirit 111 

Still another writer, who has found this third ele- 
ment in human composition, says : "For even if the 
soul is brave, the body dreads to die, and seems at 
moments to possess a second soul." 

Still another, evidently, a theosophist, Robert 
Hickens, says : "Our intuitions are perhaps, some- 
times only the fragmentary recollections of our souls 
of what formerly happened to them when in other 
bodies. Why, otherwise should we sometimes conceive 
an ardent dislike of some stranger — charming to all 
appearance — of whom we know no evil, whom we 
have never heard of nor met before ?" 

Our reply to this question would be, "Because the 
intuitions of the human spirit are unerring." 

Plutarch, the heathen Greek historian, who wrote 
various philosophical and ethical works, in which he 
aimed to enforce the highest standard of morality of 
which a heathen was capable, says : "The soul con- 
sists of two parts, the one being addicted to the truth, 
and loving honesty and reason, the other brutish, de- 
ceitful and sensuous." 

H. Gratton Guinness, D.D., that eminent Christian 
scholar, scientist and Fellow of the Royal Astronomical 
Society, who should have known more thoroughly the 
truth of the Bible in relation to the nature of man, but 
who, because of following the old heathen schools of 
philosophy says : "There is a schism in the soul." 



112 



The Spirit Man 



Concerning which he further says, "The existence of 
a schism in the soul is not a mere dogma of theology, 
but a fact of science." 

And as we turn our attention toward the scientific 
world,, we find that modern psychological and mental 
scientists have discovered what they variously desig- 
nate as the "Subjective mind," the "Subconscious 
mind," the "Secondary personality,'* the "Subliminal 
mind," and the "Unconscious mind." While Walter 
Leaf, one of the ablest and one time most active mem- 
bers of the Society for Psychical Research, says : "It 
can hardly be doubted that those rare telepathic im- 
pressions which rise to the level of consciousness are 
but a fraction of those which the underself is continu- 
ally receiving." 

Those titles which begin with such descriptive words 
as "Under," "Secondary" and "Sub" are given by 
scientists to that other self because they have discov- 
ered that this secondary personality, while possessing 
the highest functions and a perfect mental organism, 
lies normally hidden not only beneath a fleshly investi- 
ture but under the normal dominance of what they 
call the objective mind or the objective consciousness, 
and that its mental organism is dependent neither upon 
brain structure nor brain cultivation for knowledge. 
Which fact will be fully explained in future chapters. 

But it is evident, from these testimonies, that there 



Difference Between Soul and Spirit 113 

never would have been a "dogma of theology" known 
as "a schism in the soul/' i.e., a rent, a split, a separa- 
tion, a division, a two-ness to the one thing, if theo- 
logians had not used the terms soul and spirit as 
synonyms. And we may take any one of the scien- 
tific terms which scientific psychology is applying to 
the "Secondary personality" as found in man, and fully 
nine-tenths of what they really prove to be scientific 
facts concerning it will be found to fit the nature and 
attributes of the spirit man as revealed in the Scrip- 
ture, as we shall yet prove to the satisfaction of all 
fair-minded and truth-loving readers. 

But, at this juncture, it will suffice to say that these 
individual experiences and testimonies, together with 
the inevitable conclusions of science, reveal a clear 
line of demarkation between the phenomena of soul 
and spirit as manifest in the individual consciousness 
of our kind. 



CHAPTER X. 



SOME FACTS CONCERNING PNEUMATOLOGY 

The word *pneumatology is so entirely new that, 
so far as we know, it now makes its appearance for 
the first time in the realm of letters; and in view of 
what our teachers have always taught concerning a 
correct literary taste, we certainly have no relish either 
for the use of or for the coinage of new words, but 
there is no ready coined word that can be correctly 
applied to the manifold facts concerning the truths of 
spirit law, life and being of which we write, and for 
which we plead. 

As our readers already know, the word pneuma is 
the Greek for spirit, while ologia is a Greek 
termination used with many words taken from the 
Greek or formed of Greek elements,, especially words 
denoting a science or department of knowledge, ex- 
amples of which pertain to the science or knowledge — 
for science simply means to know things — of the other 



* When this was written we did not know that others had 
found the coinage of this word necessary. We found it 
first in the writings of that truly scientific expositor of 
Christian experience, Newton N. Riddell. 



Facts Concerning Pneumatology 115 

two elements in the composite nature of man. One 
of which is physiology, which includes the science of 
man's physical organism ; while the other is psychology, 
which includes all that may be known in regard to the 
human soul. Both of these terms together with this 
one which we purpose to use as inclusive of all that 
may be known concerning the fact, nature and laws 
of spirit substance, life and being, are each formed, 
root, stem and termination, of Greek elements. Which 
termination itself, ologia, is a compound derivative 
from a Greek infinitive that means to speak, tell, gather, 
read, plead. Hence pneumatology is the only legiti- 
mate word that can be used to include all that may 
be gathered, told, or known concerning anything and 
everything that in its nature and substance is spirit. 

The Anglicized form of ologia is ology, and in the 
Anglicization of pneuma-ologia it becomes necessary, 
for the sake of euphony, to insert the t. Consequently, 
it must be written pneumatology, and pronounced neu- 
ma-tol-o-gy. 

When one realizes that pneumatology includes not 
only theology but Christology and Bibliology as well, 
then one can begin to comprehend, somewhat, the 
vastness and importance of the theme. And to know 
that these other ologies are included in pneumatology, 
one has only to remember that the central figure of 
theology is the Spirit God; that the personal subject 



116 



The Spirit Man 



of Christology was God manifest in the flesh, is now 
made a Life-giving Spirit, and was also the manifest 
presence of Jehovah, the Spiritual Rock that followed 
Israel in all their wilderness wanderings, and from 
whom they all ate spiritual meat and drank spiritual 
drink. And also that this same Christ was the Word 
of God — the revealed Word — made flesh, which Word 
is declared to be Spirit and Life. 

Any one of these special divisions of spirit facts 
would prove a profitable field for study, but as our 
special theme touches all of these at various points, we 
will pursue the even tenor of our way and hasten to 
show, as we have promised, that nine-tenths of what 
scientists have discovered concerning man's "secondary 
personality" can be applied to the nature and character 
of the Spirit Man as revealed in the Bible. 

Take, for instance, the first one of these which we 
have given, "The subjective mind/' which is the one 
adopted by that eminent scholar and scientist, Thomp- 
son Jay Hudson, Ph.D., LL.D., who is the author 
of many scientific works on psychology. In his "Evo- 
lution of the Soul," on page 3, we find his first prop- 
osition; "Man is endowed with two minds, each of 
which is capable of independent action, and they are 
also capable of synchronous (simultaneous) action, 
but in the main, they possess independent powers and 
perform independent functions. The distinctive facul- 



Facts Concerning Pneumatology 117 



ties of one pertain to this life: those of the other are 
specially adapted to a higher plane of existence. I 
distinguish them by designating one as the Objective 
Mind, and the other as the Subjective Mind. The 
objective mind is that of ordinary waking conscious- 
ness. Its media of cognition are the five physical 
senses. Its highest function is that of reasoning. It is 
especially adapted to cope with the exigencies of phys- 
ical environment. It is the function of the brain. 
* * * The subjective mind is that intelligence 
which is most familiarly manifested to us when the 
brain is asleep, or its action is otherwise inhibited," 
i.e., held back or restrained. 

Then comes the following proposition: "Whatever 
faculties are found to exist in the subjective mind of 
any sentient being necessarily existed potentially in the 
ancestry of that being, near or remote." Following 
and concerning which he says : "It is a corollary of 
this proposition that whatever faculties we may find to 
exist in the subjective mind of man must necessarily 
exist, in its possibility, potentially, in the mind of God 
the Father Almighty." 

Then, after showing the limited power of the objec- 
tive mind, to which men have given the so-called "God- 
like faculty" of inductive reasoning, Hudson locates 
the power of intuition in the subjective mind, affirms 
that intuition and not brain is its mental organism, and 



118 



The Spirit Man 



concerning its faculties says : "Intuition heads the list 
— the power of immediate perception of Essential 
Truth, a power that is antecedent to and independent 
of reason, experience or instruction." Following this 
definition he further says : "Man boasts of his 'God- 
like powers' of inductive reasoning. But it is anything 
but God-like. An omniscient God cannot reason in- 
ductively. Why? Because induction is an inquiry — 
a slow and painful method of searching for informa- 
tion — a systematic effort to find out something the in- 
quirer does not know. It is, therefore, a contradiction 
in terms to say that an omniscient God can reason in- 
ductively. God knows all things by virtue of His 
powers of intuition, and He has transmitted those 
powers to the souls (spirits) of His children in exact 
proportion to their requirements." 

Herein, Hudson, like other scientists, and like most 
theologians, uses the term soul as inclusive of all that 
is meant by spirit as found in human composition. 
Nevertheless, if it is true, as this scientist claims, — and 
proves — that God's knowledge is that of intuition, that 
whatever faculty is found to exist in the subjective 
mind necessarily existed in its ancestry, and that if it 
is a corollary of this proposition that whatever faculty 
we find to exist in the subjective mind must necessarily 
exist in the mind of God the Father Almighty; it fol- 
lows that intuition in man is a function of his spirit, 



Facts Concerning Pneumatology 



119 



of which God the Father Almighty is the father, and 
consequently, that it cannot, by any process of reason- 
ing, be a faculty of the human soul, of which God is 
the creator only. 

And vice-versa, if the reasoning mind, or that which 
is dependent upon brain structure, is finite and does 
not know things intuitively, as God the Father Al- 
mighty knows them, then the reasoning mind, or, as 
Hudson calls it, the objective mind, necessarily exists 
in that part of man which has a finite ancestry instead 
of in that part of him whose ancestor is the Infinite. 

Again, after saying. "The subjective mind antedated 
the objective by untold millions of years," Hudson fur- 
ther says : "Now, let us turn to the mind of the soul 
(he should have said spirit) ; the mind which antedates 
the objective mind by untold millions of years; the 
mind which bore the sign-manuel of Divinity when it 
first appeared on this earth." 

Now, intuition is shown to be the mental organism 
of the Divine mind. The Divine One is a Spirit. In- 
tuition is also shown to have been the first mentality 
displayed by Adam when at his ethical best, when in 
his pristine purity and holiness, and while his spirit 
being was still dominant. And this scientist from 
whom we quote, declares that intuition is the mental 
organism of the subjective mind. If so, then the only 
possible logical conclusion is, that the subjective mind 



120 



The Spirit Man 



is the mind of the spirit man. Therefore the location 
of that mind "direct from Omniscience," of that mind 
"which bore the sign-manuel of Divinity," by which 
Adam intuitively gave names to every living thing as 
God caused them to pass before him, must necessarily 
have been the mental organism of that part of his 
being which was transmitted from the Father of his 
spirit. 

Again, we quote from the same work, page 41 : 
"Omniscience is knowledge in all things. Induction 
is an inquiry. Obviously, therefore, it is but a state- 
ment of a truism to say that Omniscience is incapable 
of inductive reasoning. Neither is the subjective mind 
of man capable of induction and for precisely the same 
reason. Its very limitations, therefore, stamp it with 
the sign-manuel of Omniscience." Then comes the 
following inquiry with its self-evident answer: 
"Whence comes this God-like intelligence? Where is 
the antecedent mind capable of transmitting the essen- 
tial attributes of omniscience to the first sentient being 
on this planet? 

There is, and there can be but one rational answer. 
It is self-evident that such qualities must be inherited 
from a Being who possesses them — an Almighty, All- 
wise," Father. 

Herein, the author has the word Creator following 
the words "Almighty and All-wise," but we have chosen 



Facts Concerning Pneumatology 121 

to close the quotation just before that word was 
reached, because of the fact that created things do not 
inherit the characteristics of their Creator. Other- 
wise, all created things, animate and inanimate, must 
have necessarily inherited the substance, powers, and 
attributes of God. But the created thing may possess 
only such parts, powers, and faculties as the will of its 
creator shall determine, while it is the birthright only 
of the offspring to inherit. Consequently, it is only 
that part of man which is the offspring of God that 
may inherit any of His substance, nature or attrib- 
utes ; while that part of him, of which God is the 
creator only, may possess such substances, parts, 
powers and faculties, and only such as an all wise 
Creator may determine, which determination depends 
upon the purpose for which the created thing is made. 
For it is true that created things are made, and equally 
true that an offspring of the uncreated God is trans- 
mitted and not created. 

Hudson further says : "The second proposition of 
my hypothesis is this: The subjective mind is con- 
stantly amenable to control by suggestion." In show- 
ing that this faculty belongs to the spirit man, it is 
pertinent to reaffirm the fact that there is a spirit in 
man, that the inspiration of the Almighty giveth him 
(the spirit man) understanding, and that the psychic 
man — the soul man — receiveth not the things of the 



122 



The Spirit Man 



Spirit of God, — literally, the things of the Spirit God — 
because they are spiritually discerned. Hence, we can 
see that the spirit man, like this scientist's subjective 
man, (for he first calls that which he finds the sub- 
jective mind, then the subjective entity, and finally the 
subjective man), is constantly amenable to suggestion. 

Therefore, when the Spirit God desires to impart 
knowledge or wisdom to a man, he, by some inex- 
plicable process, — possibly through the agency of 
thought vibration — infuses a thought, awakens a pur- 
pose, or illuminates the intuition or mental organism 
of the spirit man; which in turn impresses that which 
it has received upon the psychic mind until it is forced 
to take knowledge of it. For the Divine mind makes 
itself known to the human spirit, which is the medium 
through which spirit universally manifests itself to the 
soul, and throught the soul to matter. Because the 
spirit of man, which is the candle of the Lord, is 
illuminated by the Spirit of God; while the psychic 
powers are illuminated by the intuitions of the human 
spirit, and these intuitions are then, or should be, 
verified by the soul's reasoning powers. Thus, vision 
belongs to the spirit man, interpretation and verifica- 
tion to the psychical, and execution to the physical. A 
spiritual fact is as much a fact as the rock of Gibraltar. 

But scientific psychology shows there are various 
personalities who are constantly, especially when men 



Facts Concerning Pneumatology 123 



are in an abnormal condition, suggesting thoughts and 
ideas to men through this receptive power in them. 
Just where these suggestions come from they seem very 
slow and loth to say, except that they come from other 
men, which fact they call telepathy, but the Word 
of God shows several sources from whence they come. 
First, from God himself. 

Second, from those of his angels who are sent as 
ministering spirits to men. 
Third, from Satan. 

Fourth, fallen spirits over whom Satan is a prince. 
Fifth, from other men. 

Concerning this subject a Christian writer says : "The 
quiet assumption underlying all human moral teaching, 
as well as revelation, is that men are dependent upon 
some outward source for their thoughts and impulses. 
It is wonderful how the Bible never leaves any oppor- 
tunity for anyone to learn or to know either truth or 
error from himself. * * * God created Adam 
with 1 the idea of obedience uppermost and the thought 
of possible disobedience did not seem to enter into his 
(Adam's) mind until Satan suggested it, together with 
the possible advantages of so doing." 

Of course, the word Adam can only be correctly 
used in the above quotation with its general meaning — 
man, because it was Eve who received the Satanic 
suggestions. But the fact remains that the suggestions 



124 



The Spirit Man 



came to a human being from a spirit being, and sug- 
gestion from a spirit may be received by man only 
in his spirit nature. Consequently, if the subjective 
mind is, as this scientist affirms, constantly amenable to 
control by suggestion, then the power to be thus acted 
upon is a power or faculty of the mind of the spirit 
man. This is true, even though the suggested thought 
comes from man; because thought in its last analysis, 
even though it be developed from brain, and even 
though it comes floating to us on the wings of vibra- 
tory law, is, in and of itself, spirit. 

Or possibly we should say that thought, especially 
in relation to those to whom it comes, in its first analy- 
sis is spirit ; and in its last analysis is flesh, i. e., brain 
cell. 

Again, Hudson asks : "Is knowledge communi- 
cated telepathically anything less than knowledge? Is 
information thus communicated to the subjective mind 
not a part of its mental equipment? Is the subjective 
mind prone to forget what it has once known? These 
questions answer themselves. All who are even super- 
ficially acquainted with the salient characteristics of 
the subjective mind know that it never sleeps and never 
forgets." 

Here are not only two salient characteristics of the 
subjective mind, but two salient points in our argument, 
i. e., the subjective mind never sleeps, and never for- 



Facts Concerning Pneumatology 125 

gets. We shall consider them in the order in which 
they are given. First, in regard to those who trust 
the Lord, and to those who look to him for help, it is 
declared: "He that keepeth thee will not slumber." 
And concerning his chosen race, whose history is 
prophetically foretold for his own special vindication, 
it is declared: "Behold, He that keepeth Israel shall 
neither slumber nor sleep. The Lord is thy Keeper." 

Now, if there is in the composite nature of man a 
distinct entity or personality whose mind possesses the 
innate ability to exist in a normal condition without 
sleep during this earthly life, it must necessarily inhere 
in that part of him which was transmitted from the 
Father of his spirit, in whom we find this selfsame 
characteristic to be inherent. And Hudson himself 
declares God to be the Father of the subjective man, 
while God himself claims to be the father of no part 
of man except his spirit. 

Second, the subjective mind never forgets. Such a 
faculty as this corresponds exactly to all human con- 
ceptions of the essential attributes of Omniscience. 
We seem intuitively to know also that such an attri- 
bute in God and in the spirit beings with whom He 
consorts corresponds to our highest conceptions of a 
perfect intellectual environment. And what is called 
the new psychology is teeming with instances that go 
to show that man is in possession of a perfect memory 



126 



The Spirit Man 



in his subconscious being, because of which, in that 
one respect at least, it is fitted for just such an intel- 
lectual environment as that which corresponds to our 
highest conceptions. 

But such cannot be said of the psychic mind, the 
mind which gathers its knowledge by education, which 
is obtained slowly and laboriously by research, inquiry 
and inductive reasoning, i. e., reasoning from observ- 
able facts and phenomena, — the process of drawing 
conclusions from particulars. Hence, to claim that 
man has inherited a God-like intellect, inherited a Di- 
vine non-reasoning power of intuition — the mental 
power that knows not by virtue of educational research 
and inquiry, but which knows because things and con- 
ditions are as they are, simply because the facts exist, 
and then to claim that such a mind could forget is 
obviously a contradiction. 

Again, while discussing the merits and demerits of 
materialistic science, Hudson says : "They draw the 
not unnatural conclusion that body, brain and mind 
perish together. In these premises and in these con- 
clusions they are unquestionably right ; and vain would 
be our hope of a future life if it depended upon the 
continued existence of the objective mind. That 
necessarily shares the fate of the physical organ of 
which it is the function. On the other hand, as I have 
already pointed out, the subjective mind is not the 



Facts Concerning Pneumatology 127 



function of any physical organ. It is not an effect, 
but a cause — a cause antecedent to any physical organ- 
ization : an entity dependent upon organization only 
for the means of its phenomenal manifestation, and not 
for its existence. In other words, it is imminent and 
not inherent in the body." 

In this quotation from the Scientist there are sev- 
eral points in justification of the fact that the func- 
tions of the subjective man are identical with those of 
the spirit man. (1) He declares that he has pointed 
out that the subjective man is not the function of any 
physical organ. We have also pointed out that the 
mind of the spirit man is not the function of any 
physical organ. (2) He declares also that the sub- 
jective mind is not an effect, but a cause that is ante- 
cedent to physical organization. We have also shown 
that the spirit man is not an effect, but a cause that had 
its existence in the personal, uncreated God prior to 
physical organization. (3) That the subjective man 
is not dependent upon physical organization for its ex- 
istence, and that it is imminent, but not inherent in 
the physical body. The divine record is that the spirit 
man existed prior to the creation of the physical man. 
That it came from God, that He breathed or injected it 
into the physical organization, and that at death it goes 
again to God from whence it came. 

Again, in treating the subject of telepathy, Hudson 



128 



The Spirit Man 



shows it to be an inherent faculty of the subjective 
mind and says: "Science pauses here and asks this 
question, which each must answer for himself : Does 
not the possession of this faculty involve the logical 
deduction, not only that it is the obvious means of social 
communion in the future life, but that it is the ever 
open channel of communion with God through prayer ; 
and not only that, but is it not the potential agency 
of divine inspiration?" 

In regard to the fact that the spirit of man is the po- 
tential agency of divine inspiration we have the fact 
that the spirit of man is the candle of the Lord, or that 
which the Divine Father illuminates, and with which 
he searches the inward parts. Which, together with 
the fact that there is a spirit in man, and the inspiration 
of the Almighty giveth them understanding, we have 
proof abundant. While concerning evidence as to the 
spirit man being the ever open channel of communion 
with God through prayer, and otherwise, we have mul- 
tiplied proof. (1) Paul the apostle says: "My spirit 
prayeth." Also, "I will pray with (or in) the spirit," 
i. e., his human spirit. To which he adds: "Likewise 
the Spirit (of God) also helpeth our infirmities ; for we 
know not what we should pray for as we ought, but 
the Spirit himself maketh intercession for us with 
groanings that cannot be uttered * * * because he 
maketh intercession for the saints according to the will 



Facts Concerning Pneumatology 129 



of God." (2) "Eye hath not seen, nor ear heard, 
neither hath it entered into the heart of man, the things 
which God hath prepared for them that love him. 
But God hath REVEALED them unto US by his 
Spirit ; for the Spirit searcheth all things ; yea, the deep 
things of God. For what man knoweth the things of 
a man save the spirit of man which is in him? Even 
so, the things of God knoweth no man but (by) the 
Spirit of God." (3) "Now we have received, not the 
spirit of the world, but the spirit of God; that we 
might KNOW the things that are freely given to us 
of God." (4) He "Unfolding the things of himself to 
spirit ones (literal translation). For the psychical man 
receiveth not the things of the Spirit God, for they 
are foolishness unto him; neither can he know them, 
because they are spiritually discerned. But the spiritual 
man (really the spirit man) discerneth all things, yet 
he himself (the spirit man) is discerned of no man." 

Concerning the subjective man, Hudson further 
says : "The subjective mind is that intelligence which 
is most familiarly manifested to us when the brain is 
asleep, or its action otherwise inhibited, as in dreams, 
or in spontaneous or induced sonambulism ; or in trance 
or trancoid states and conditions." In fact, all our 
modern psychologists give, as a reason for dreams, 
visions and trance conditions, the fact of the existence 
of the sub-conscious personality. While, on the other 



130 



The Spirit Man 



hand, the Bible continuously associates dreams, visions 
and trance conditions, with the spirit of man, as it is 
either moved by the Spirit of God, as being operated 
upon by the Almighty, or as being directly in touch, con- 
tact or communion with him. Hence, the following: 
"And it came to pass at the end of two full years, that 
Pharoah dreamed, and behold, he stood by the river. 
* * * And he slept — the mind of the objective man thus 
being inhibited — and dreamed the second time. And 
Pharoah awoke to brain consciousness, to psychic con- 
sciousness, to the consciousness of the objective mind — 
— and behold, it was a dream. And it came to pass 
in the morning that his spirit was troubled." This same 
thing is also recorded of Nebuchadnezzar : "And in 
the second year of the reign of Nebuchadnezzar, Ne- 
buchadnezzar dreamed dreams, zvhereivith his spirit 
was troubled, and his sleep — his unconscious soul con- 
dition — brake from him." In each of these cases the 
mind of the objective man, the brain, the reasoning 
mind, was unconscious, but the mind of the subjective 
man — the spirit man — was active. So much so that 
the troubled spirit broke the restraint in which the 
objective man was held. 

It is also said of Balaam, son of Beor: "He heard 
the words of God, knew the knowledge of the Most 
High, and saw the vision of the Almighty, falling into 
a trance, but having his eyes open." Following which 



Facts Concerning Pneumatology 131 

is a prophecy of what he saw while in the trance. 
Peter also 'Tell into a trance" at Joppa, saw heaven 
open, engaged in a conversation, and saw things that 
did not exist in the physical world. During which time 
his objective consciousness was held in abeyance. And 
when called upon to explain his subsequent actions, 
said: "I was in the city of Joppa praying, and in a 
trance, I saw a vision/' etc. 

Furthermore, Paul, the cultured and logical apostle, 
testifies also, saying : "And it came to pass, when I was 
come again to Jerusalem, even while I prayed in the 
temple, I was in a trance; and saw him (Jesus) saying 
unto me, Make haste, and get thee quickly out of Jeru- 
salem, for they will not receive thy testimony concern- 
ing me. And I said, Lord, they know that I imprisoned 
and beat in every synagogue them that believed on thee ; 
and when the blood of thy martyr, Stephen, was shed, 
I also was standing by, and consenting unto his death, 
and kept the raiment of them that slew him. And he 
said unto me, Depart, for I will send thee far hence 
unto the Gentiles." Herein it is stated of the apostle 
that while he was engaged in the spiritual exercise of 
prayer, of communion with God, he went into a trance, 
that while in that condition he received communica- 
tions from Him who is made a quickening spirit, and 
that he had power also to communicate with his Spirit 
Lord. Surely, the potential agency of prayer, commu- 



132 



The Spirit Man 



nion and inspiration lies in some faculty of the spirit 
man. 

But the apostle Paul further testifies, saying: a I 
will come to visions and revelations of the Lord. I 
(the objective man) knew a man (the subjective man) 
in Christ above fourteen years ago (whether in the 
body, I — the objective man — cannot tell; or whether 
out of the body, I — the objective man — cannot tell; 
God knoweth), such an one (the spirit man) caught up 
to the third heaven. And I (the objective man) knew 
such a man (the subjective man), (whether in the body, 
or out of the body, I — the objective man cannot tell: 
God knoweth). How that he (the spirit man) was 
caught up to paradise, and heard unspeakable words, 
which it is not possible for a man (the objective man) 
to utter. Of such an one (the subjective man) will I 
(the spirit man) glory; yet of myself (the objective 
man) I (the same psychic or objective self) will not 
glory." 

This experience of being caught up into paradise 
was vouchsafed to the spirit man, but since the spirit, 
in this life, is dependent upon the soul for expression, 
there comes the consciousness of the inability or utter 
impossibility of that medium to adequately tell what the 
spirit saw and heard in that third heaven. During 
which time the psychic man was held in such com- 



Facts Concerning Pneumatology 133 



plete abeyance that it could not register the fact as to 
whether the spirit man was out of the body or not. 

But John, the beloved disciple, during his vision on 
the isle of Patmos, was sure that he was in the spirit. 
At which time he saw the history of the ages roll by, 
as Christ the true and faithful witness unfolded to him 
the things that should, in the on coming future, come to 
pass. Still further, Hudson says : "The subjective 
entity, on the other hand, is endowed with faculties and 
powers that especially adapt it to a disembodied ex- 
istence." Here again we find that scientific research 
has discovered in the subjective mind and man the 
powers and faculties of the spirit man and mind of the 
Bible. For at the death of the body and the man of 
ordinary wide awake consciousness the spirit goes again 
to God from whom it came. It came from God in a 
disembodied condition, and it most certainly returns to 
him in that same condition, either to be accepted or 
rejected, in which condition it must remain, in the 
bosom of Abraham — in the bosom of faith — in which 
condition it will remain until the resurrection of the 
psychical man and body, concerning which body it is 
said: "It is sown a natural (psychical) body; it (the 
thing sown) is raised a spiritual body." Hence, it is 
like the glorious body of our Lord, "Alive forever- 
more," — can never see corruption, can never die. Into 
which the spirit comes again. Not, however, as the 



134 



The Spirit Man 



subordinate, but as the dominant man. The psychic 
man having previously, while in this life, as a means 
to, and the result of, salvation, surrendered to the spirit 
of God and consented to submit to the control of the 
conscience and illuminations of the spirit man, as it, 
in turn, was led and controlled by the Spirit of God. 
This is the hope and expectation of the Christian. 
Surely the spirit man of the Bible, and the subjective 
man of science are one and the same. To which we 
say, "Glory!" To which we say, "Hallelujah!" To 
which we say, "Amen !" For God's word is again vin- 
dicated in the midst of a perverse and gainsaying scien- 
tific world. 



CHAPTER XL 



OTHER ATTRIBUTES OF THE HUMAN SPIRIT 

If it were possible to crush Gibraltar, that gigantic 
formation of rock, into millions of parts, and then crush 
each one of those parts into as many fragments, each 
individual fragment — while it would not retain the great 
magnitude, the impregnability, the invincible strength, 
and the mighty protection of the combined whole — 
(it) would still be a part of the original rock; and, as 
such, would retain all the essential attributes of the 
material of which that gigantic pile is composed. This 
is true also of that part of man which is the offspring 
of God — his spirit. 

But before we speak further of these attributes, we 
wish to state that the word spirit is sometimes used in 
the sacred Scriptures to denote the disposition of per- 
sons, of which it is necessary to speak, because there 
are some who have noticed this ; and thinking they have 
unraveled the mystery and exhausted the subject of 
man's spirit nature, they search no farther. Conse- 
quently, they teach that all there is of the human spirit 
is that which is revealed in his apparent or manifest 
disposition, examples of which use are found in the 



136 



The Spirit Man 



following: "The spirit of Jealousy," "the spirit of 
slumber/' "the spirit of fear" and "the spirit of meek- 
ness." The first of which is found in the sixth chapter 
of Numbers in what is called "The law of jealousies," 
and concerns the jealousy of a man in regard to his 
wife, for fear she has gone aside unto another. The 
second refers to backslidden Israel, who had eyes to see 
and ears to hear, but would neither see nor hear. The 
third refers to that which it is declared God hath not 
given us — the spirit of fear. While the fourth con- 
cerns the manner in which, or the disposition with 
which, a Christian worker — Paul — was to come unto 
the assembly or church at Corinth. All of which may 
be either real or assumed, for they are purely psychical 
and have nothing whatever to do with man's composite 
spirit being. 

And yet, in each of the above texts, the words from 
which spirit is translated is the Greek pneuma and its 
Hebrew synonym, ruwach. And while our lexicog- 
raphers define each of these words as meaning and 
being applied to such spirit substances as God, angels, 
demons, the Holy Spirit, and the human spirit, they 
are also given breath, blast, wind, breeze and a current 
of air as definitions of the selfsame word. Not, how- 
ever, because those things are like God — spirit sub- 
stance — but because, as we have before stated, of their 



Other Attributes of the Human Spirit 137 

resemblance in point of invisibility to those things and 
persons that are really spirit. 

But each of these words, pneuma and ruwach, is 
still further defined. That of the Greek being, "By 
implication, the human disposition" ; while the corre- 
sponding Hebrew word has that which corresponds to 
this further Greek definition in the following: "By 
resemblance spirit." The italics also are theirs. Thus it 
is that the disposition of a man, because of its re- 
semblance, at least in one point — invisibility — to that 
which in its composition is spirit, is also represented 
by the word spirit. Its effect also, like that of the 
wind, is visible, while its cause is unseen and unseeable. 
Therefore, in enumerating the attributes or faculties 
of the "subjective man" — the spirit man — we shall 
studiously avoid the use of any text that, by any process 
of intelligent reasoning, can be construed as having 
reference to the merely manifested disposition of the 
person or persons under consideration. 

First, the spirit man possesses the attribute or faculty 
of knowing delight, or of being delighted. Concern- 
ing which the apostle Paul gives personal testimony, 
saying : "I delight in the law of God after the inward 
man." There can be no inward man without the exist- 
ence of an outer man, and we have already shown that 
"the inner man" is the spirit man. Which fact gives 
us our authority for the phrase spirit man. It is also 



138 



The Spirit Man 



known, at least to our readers, that God is a Spirit, 
and that "The law is spiritual" is the testimony of Holy 
Writ. Therefore, our proof text reveals the fact 
that the spirit man delights in the spirit law, process, 
plan of procedure or code of operation sent from, and 
used by, the Spirit God. Rom. 7:14-22. 

Second, the human spirit possesses the attribute of 
worship. "The hour cometh, and now is, when the 
true worshipper shall (a) worship the Father in Spirit. 
God is a Spirit, and they that worship (b) Him (Spirit) 
must (c) worship in Spirit." For, being Spirit, God 
"seeketh (d) SUCH to worship Him." St. John 4:23, 
24. "We are the circumcision (e) which (who) wor- 
ship God in," or "with the Spirit." Phil. 3 :3. Worship 
is the act of intelligent and adorable love. 

Third, the human spirit has the faculty of uniting 
with, and of being united to, another spirit. "He that 
is joined to the Lord is one Spirit." The original word 
from which one is herein translated has the sense of 
unity, union and oneness, as that of marriage; and in 
this unity the two spirits, the spirit offspring and the 
Divine Father, have thus become "One," lovingly one. 
Hence the apostolic testimony, "Our fellowship is with 
the Father, and with His Son Jesus Christ." Both of 
whom are spirits. 

Fourth, the spirit man possesses the faculty or power 
to receive strength from the Holy Spirit. The apostle 



Other Attributes of the Human Spirit 139 

Paul, while praying for the believing Ephesians, prayed 
that they might "be strengthened with all might ac- 
cording to his (God's) glorious power in the inner 
man" That is, the spirit man, strengthened with spirit 
might or power, according to the glorious power of the 
Spirit God. 

Fifths the spirit man is posssessed with the power or 
faculty of constraining the psychic man. Job says, "I 
am full of matter, the spirit within me constraineth 
me. Behold, my belly is as wine which hath no vent ; 
it is ready to burst like new bottles." The phrase, my 
belly, in this text, would have been better if rendered 
my bosom, which figuratively means the heart or the 
emotions. For it certainly was the emotional nature 
of Job that was being constrained by his inward spirit 
being until "The me," as Professor William James 
of Harvard College, who is acknowledged to be the 
foremost psychologist in the United States, calls it, 
must either speak out and thus give vent or "burst." 
We must remember that God formeth the spirit of man 
within him. 

Sixth, the spirit nature of man possesses the attri- 
bute of being refreshed. Proof. "Therefore we were 
comforted; yea, and exceedingly the more joyed we 
for the joy of Titus, because (a) his spirit was re- 
freshed by you all." 2 Cor. 7:16. 

Further evidence, "I was glad of the coming of 



140 



The Spirit Man 



Stephanus and Fortunatus and Achiacus. * * * For 
they have refreshed (b) my spirit (c) and yours." 1 
Cor. 16:17, 18. That is, Spirit filled men who, thereby 
refresh the spirits of others who worship the same 
Spirit God. 

Seventh, the spirit of man can become the re- 
cipient of grace : "The grace of our Lord Jesus Christ 
be with your spirit" Concerning the Man, Christ 
Jesus, it is said that he was "justified in the Spirit.' , 
And as he is, so are we in this world. Concerning 
man it is said, "Ye must be born of the Spirit" ; conse- 
quently, "that which" in man "is born of the spirit is 
Spirit" 

Eighth, as a consequent of thus being the recipient 
of grace, the spirit man has the attribute or power to 
glorify God. "Ye are bought with a price, therefore 
glorify God * * * in your spirit." 1 Cor. 6 :20. 

Ninth, the human spirit has the faculty to receive 
the testimony of and to bear witness jointly with, 
the Holy Spirit to the inwrought work of Divine grace. 
Proof. "The Spirit itself (himself) beareth witness 
with our spirit, that we are the children of God." Rom. 
8:16. That is, the Holy Spirit witnessing first to the 
human spirit, and then together the two bear witness 
to the personal self-consciousness that it is an accepted 
child of the Living God. 



Other Attributes of the Human Spirit 141 



Tenth, the human spirit, as a distinct and separate 
individual entity can be saved independent of the fleshly 
elements in man. Proof : In a certain case, Paul ad- 
vised the church at Corinth "To deliver such an one 
unto Satan for the destruction of the flesh, that the 
spirit may be saved in the day of the Lord Jesus 
Christ." 1 Cor. 5 :5. 

It would be interesting to know what reason those 
who believe there is nothing of the spirit of man but 
his breath would give for the ultimate salvation of his 
mere respiratory breath. 

Eleventh, the individual human spirit may possess 
the attribute of holiness. "The unmarried woman 
careth for the things of the Lord, that she may be holy 
* * * in spirit:' 1 Cor. 7 :34. 

Twelfth, the spirit of man is capable of being stirred 
or moved upon either by an act of the Lord's or by 
the actions of men. (1) "And the Lord stirred up the 
spirit (a) of Zerubbabel, the son of Shealtiel, governor 
of Judah, and the spirit (b) of Joshua, the son of 
Josedech, the high priest, and the spirit of all the rem- 
nant of (c) the people." Hag. 1 :14. (2) "Now, while 
Paul waited for them at Athens, (d) his spirit was 
stirred in him, when he saw the city wholly given to 
idolatry." 

Thirteenth^, the spirit personality of man possesses 



142 



The Spirit Man 



the attribute of receiving and sustaining a character 
of ethical perfection. The apostle Paul, while writing 
to the Hebrews, told them that they had not come unto 
Mt. Sinai that burned with fire and blackness and 
darkness and tempest. From which came a voice, 
which they that heard entreated that they might not 
hear any more, because of the terribleness of that 
voice, and also of the words and the sight that accom- 
panied the giving of the Mosaic law. "But," says the 
apostle, "ye are come to the general assembly and 
church of the first born, which are written — or enrolled 
— in heaven, and to God the Judge of all, and to THE 
SPIRITS OF JUST MEN made perfect." Heb. 
12:22. 

Fourteenth, the human spirit possesses the attribute 
of existing independent of the body. For at the death 
of the body the Divine decree is "The spirit shall return 
unto God who gave it." And that "the body without 
the spirit is dead." Also, when Jesus raised the daugh- 
ter of Jairus from the dead, he took her by the hand, 
saying, "Maid, arise" ; and the Divine record is, "Her 
spirit came again." Which, not being dead, had power 
to come again. 

It is remarkable that there are but two death scenes 
recorded in the New Testament, that of Jesus Christ 
the sacrificial Lamb of God, and that of his first 



Other Attributes of the Human Spirit 143 



martyr, Stephen. And that the dying burden of each, 
so far as their personal being was concerned, should 
have been the commendation and reception of their 
individual spirit when it should come into the presence 
of their spirit Father and Lord. For when the sun was 
darkened, the earth quaking, and the veil in the temple 
being rent from the top to the bottom, Jesus cried out 
with a loud voice, saying, "Father, into thy hands I 
commend my spirit" ; and having said this he yielded 
up the ghost — spirit. Stephen, also, when he was be- 
ing stoned to death, called upon God, saying, "Lord 
Jesus, receive my spirit." 

Moreover, the Psalmist David, in one of his prayer 
and praise testimonies, says, "Into Thy hands I com- 
mit my spirit : Thou hast redeemed me, O Lord; God 
of Truth." Psa. 31 :5. 

Now, in the case of Stephen, he had seen his Re- 
deemer standing at the right hand of God. David, also, 
could say to his Redeemer, "Thou hast REDEEMED 
me." Consequently, their spirits could be committed 
to, and received by, the Lord; instead of being rejected 
by him. 

For the prayerful request, "Receive my spirit," and 
the faculty or power of committing one's spirit to God 
presupposes the possibility of rejection and noncom- 
mittance. And it is the question of redemption, of 



144 



The Spirit Man 



faith in the Divine Mediator, of faith in the blood of 
atonement, that gives the returning spirit a joyous re- 
ception and welcome from the Father of spirits. All 
human spirits do go again to God from whence they 
came, but if going is equivalent to being graciously 
received, why should these be thus concerned about the 
reception of their individual spirits? God has spirit 
prisons, and Stephen's spirit did not want to be im- 
prisoned. It wanted to be graciously received, because 
of the saving grace of Jesus Christ. 

Therefore, for the spirits of those who do not in 
faith thus commit their spirits to the Divine Redeemer 
of the entire man — spirit, soul and body; or for the 
rejected spirits of those whose Ego, whose soul, whose 
psychic man, has chosen eternal death rather than eter- 
nal life, we can see nothing but that they shall be like 
the enchained angelic spirits who kept not their first 
estate, or like the imprisoned spirits of the antedilu- 
vians who refused obedience to the Father of Spirits. 

Fifteenth, the human spirit possesses the individual 
attribute of PRAYER. Proof : Paul's testimony and 
teaching to the church of Jesus Christ at Corinth was, 
"If I pray in an unknown tongue, my spirit PRAY- 
ETH, but my understanding is unfruitful." 1 Cor. 
14:14. 

In some respects, this is one of the most remarkable 



Other Attributes of the Human Spirit 145 

utterances in the New Testament, because it is in har- 
mony with the latest scientific discoveries of what is 
called the new psychology. That is, the objective man, 
which is also called the human entity, whose normal 
condition, in contra-distinction to that of the subcon- 
scious or secondary personality, is that of dominance. 
While the relative normal condition of this subconscious 
or subjective man, which we have shown to be the 
spirit man, is that of subordination to this so-called 
objective man. But the facts, as given in this text, 
show that the normal condition of each is reversed, for 
the subjective man has taken control of the physical 
and is using it automatically to utter a petition to some 
superior power or person in a tongue or language that 
is unknown and incomprehensible to the mental under- 
standing of the objective man. Or, in other words, 
the spirit man is praying to the Divine Father of Spirits 
in a language that is unknown to the psychic man, and 
that is not understood by its intellectual powers. 

Sixteenth, the spirit man has the attribute of intelli- 
gence, (a) "My spirit prayeth." No individual entity 
could possess the attribute of prayer, a distinctive and 
distinguishing attribute of intelligence, unless it was in 
possession of a mental organism, (b) "There is a 
spirit in man/* the term man is generic, and includes 
all men ; "and the inspiration of the Almighty giveth 



146 



The Spirit Man 



them/' the spirits of all men, "understanding." (c) 
"The natural (psychical) man receiveth not the things 
of the Spirit of God, * * * for they are spiritually 
discerned" 

Furthermore, it is written that "Jesus perceived in 
His Spirit that they so reasoned within themselves," 
and spiritual discernment, or discernment by spirit, is 
one of the special gifts of the Holy Spirit to Christians. 
Therefore, spiritual discernment, or discerning of spir- 
its, as it is sometimes called, and perceiving in one's 
spirit, as it is written concerning Jesus, is knowledge 
gained by spirit intuition ; which as we have previously 
declared and proved, is the mental organism of the 
spirit man. 

Seventeenth. But why enumerate further. For time 
and space forbids to tell of the many examples of those 
who suffered anguish of spirit, and of others as being 
sad in spirit; of still others who were pressed or bur- 
dened in spirit, and of others who were troubled in 
spirit. Or of the fact that the human spirit can err, 
that it can be turned against God, and that it can 
become hardened in wicked men. For the fact is 
clearly revealed in the Scriptures, that there is in every 
man that which God calls "The spirit of man, the spir- 
itual man, or the man spiritual, and the inner man," 
which he claims as his offspring, and to which, or to 
whom, he can make himself and his will known and 



Other Attributes of the Human Spirit 147 

understood, the psychic or natural man to the con- 
trary notwithstanding. 

And, with us, the question often arises, is it not pos- 
sible that the supreme purpose of this life is the devel- 
opment of the spiritual being in preparation for the 
spiritual body and its subsequent life in an entirely 
spiritual world ; and that it may be analogous to the 
parental life of the man in embryo : Which first comes 
from the loins of his father and is hidden away from 
the real world of psychic action in the womb, "that tiny 
realm of motherhood," where it slowly develops a 
psychical or natural body for use in this lower and 
animalistic world; the avenues of communication with 
which are the physical and psychical senses. So, also, 
the spiritual man is begotten and confined in a house 
of flesh, in which it is developed for birth into the 
world of its ultimate activities and life. A few months 
in that circumscribed mother-world of limited mo- 
tions and the man that is to be comes forth into a new 
existence ; a few years in this circumscribed world of 
limited motions and existence, and then the spirit man 
that now is "goes" forth into his legitimate and eternal 
world. There to be developed into his possible best; 
there to attain unto the real object of his existence; 
there to exercise the unused attributes of his greatest 
powers, and there to manifest the possibilities of his 
spiritual body to the utmost limits of its capabilities. 



CHAPTER XII. 



A SCIENTIFIC BREAKDOWN 

You will find by consulting the last paragraph on 
page 270 of "A Scientific Demonstration of the Future 
Life." by Thompson Jay Hudson, that while speaking 
of the absolute sovereignty and judicial power of the 
objective mind he calls it "The human entity," which 
also, in that same paragraph, he twice denominates 
"The Objective Man," which names are used in con- 
tradistinction to the subjective entity, which he per- 
sistently declares is the psychic or soul man. He is 
compelled thus to do, because he ignores the Biblical 
term, "spirit," as the name of one of these two indi- 
vidual mentalities of man. Indeed, he not only ignores 
any such use of the term, but stands opposed to the 
fact of the existence of any inner or spirit man other 
than that which he is pleased to call the soul. For he 
says, "It is true that there are still found occasional 
representatives of the 'telescopic' school of spiritual 
philosophy, who hold to the old doctrine of three enti- 
ties — body, soul and spirit, but no one of them has ever 
been able to point to a single fact which discloses the 
existence of more than two. * * * Namely, body 
and soul." 



A Scientific Breakdown 



149 



And yet, in order to sustain his dual-mind theory, 
which is also the theory of the entire school of "new 
psychology," he himself immediately proceeds to make 
two entities out of that part of man which is not his 
body, because he finds scientifically that there are two 
entities in man independent of his physical being. 
Which fact he purposes to prove by the seven following 
propositions : 

"1. Man possesses attributes and powers independ- 
ent of each other and irreconciliable with each other 
except by the hypothesis that he is endowed with two 
minds. 

"2. Each is capable of independent action, while 
the other is in complete abeyance. 

"3. Each must possess powers and limitations not 
possessed by the other. 

"4. Each must, in the normal man, perform func- 
tions which the other is incapable of exercising. 

"5. One mind must normally be subordinate to the 
other. 

"6. There must be some evidence of the survival, 
of one after the extinction of the other. 

"7. That each of the foregoing propositions must be 
demonstrated by an appeal to observable facts that are 
susceptible of no other rational interpretation." 

He then proceeds to prove these propositions one by 



150 



The Spirit Man 



one. Which is perfectly, scientifically and satisfac- 
torily clone, even to the fear and trembling of some of 
his scientific brethren who feel called upon to rise and 
explain that some things are not just exactly thus and 
so. That "The secondary personality" is not another 
soul; that "personality is not a person"; that this last 
term "stands for the soul or subject of consciousness 
in Psychico-legal parlance, the body and all its func- 
tions with consciousness included; and that it (the sec- 
ondary personality) is a function of the same soul or 
subject." All of which only helps to clinch the truth 
from the Biblical viewpoint. For in physico-Biblical 
parlance each of these terms, — body, soul and spirit, as 
we have already shown — are sometimes used separately 
as inclusive of the entire man, person or object; man 
being a triune organism having not only an individual 
and charactertistic personality of physical form and 
feature, but a distinct personality of soul and spirit 
also. And it takes the combined personality of these 
three component parts to make the one person. 

And it is this very fact that Hudson proves to be 
a scientific verity, for, after laying down the above 
seven propositions, his first point in evidence is the fol- 
lowing: "I submit that the bare statement of the 
facts which differentiate the two minds constitute prima 
facie evidence that they belong to two distinct entities." 



A Scientific Breakdown 151 

And, as he proceeds with further evidence, he repeat- 
edly calls these two minds two individual entities, one 
having the power of inductive reasoning, and the other, 
because of its superior mental organism — intuition — is 
utterly incapable of thus reasoning. The former he 
variously designates as the objective mind, the objective 
man, and the human entity, while the latter is designat- 
ed as the subjective mind, and the subjective man; 
while, as a matter of course, the body is regarded 
separate and distinct from these. And, while "the psy- 
chological moment" for the following quotation has 
not fully arrived, we must insert it just here to show 
that our scientist not only holds to the fact that all 
three of these entities belong to the same composite 
being, but mentions them all connectedly in one sen- 
tence as being various parts of one and the same per- 
son: "Only occasional glimpses of the phenomena of 
the subjective mind can be obtained, and these glimpses 
can only be obtained under the most intensely abnormal 
conditions of the body or of the objective mind, or 
both." 

Hudson further says, in this same work — "A Scien- 
tific Demonstration of the Future Life," from which 
all quotations from him thus far in this chapter are 
taken — "while under the influence of suggestion the 



152 



The Spirit Man 



subjective mind will act in direct opposition to the 
volition (WILL) of the objective mind." 

These two quotations alone reveal the fact that the 
scientist has discovered that there is in man TWO 
distinct mental entities, TWO volitionary individuali- 
ties, TWO intelligent personalities dwelling in ONE 
physical personality, or TWO "Man" beings in ONE 
body. 

Mathematically, One plus Two equals THREE. 

Scientifically, one physical organism plus two mental 
organisms equals three organisms, and three organisms 
equals ONE MAN. 

Biblically, one BODY plus one SOUL plus one 
SPIRIT equals One man. 

Consequently, Hudson is mathematically, scientific- 
ally and Biblically mistaken when he says of those "who 
hold to the old doctrine of three entities — body, soul 
and spirit"; that "no one of them has ever been able 
to point to a single fact which discloses the existence 
of more than two." For he himself is, at least, u One 
single fact" to whom we may point as having "dis- 
closed the existence" of three entities in man. Even 
though he ignores the Biblical vocabulary of spirit, soul 
and body; flings the spirit man to the four winds, and 
loads his (the spirit man's) attributes onto the soul, to 



A Scientific Breakdown 



153 



whom they are declared to be foolishness, and of whom 
it is also declared that he can neither receive nor un- 
derstand them. 

But there are others beside this "One single fact" 
that reveal the existence of three entities in one com- 
posite man. That, too, from a scientific standpoint. 
Indeed their name is legion, for we refer to the entire 
school of what is called the "New Psychology." Be- 
cause they, like Hudson, are in reality scientific Pneu- 
matologists rather than Psychologists, for one of 
them, Bosanquet, in "Psychology of the Moral Self/' 
claims that even the Divine Mind — the mind of the 
Spirit God, the mind of the Eternal Spirit — is a subject 
that belongs to the realm of psychological research and 
investigation. While the entire school finds that which 
corresponds to the body, soul and spirit of the Biblical 
man. One finds what he designates as the physical 
man, the self-conscious man, and the sub-conscious 
man. Another finds the bodily self, the inner self, and 
distinctively, the self, and so on ad infinitum. 

In one form of expression or another Hudson, in all 
of his writings keeps the fact before his readers that the 
subjective mind or Man is not the function of any 
physical organ ; that it is antecedent to physical organ- 
ization; that it is imminent, but not inherent in the 
physical organism ; and that it depends upon organiza- 



154 



The Spirit Man 



tion only for the means of its phenomenal manifesta- 
tion, and not for its existence. All of which is true of 
the spirit man only, for it existed in the Father of 
Spirits prior to the creation of any physical organiza- 
tion; and it is imminent, for it manifests itself in and 
through the body, but it is neither inherent in, nor 
dependent upon the body for its existence, because 
it emanates from God and, at the suspension of physical 
and psychical life, returns to Him from whom it came. 
But, Biblically speaking, the human soul had no exist- 
ence prior to the creation of physical organization, for 
there were not only the physical organisms of birds, 
beasts and creeping things, but a psycho-physical body 
made ready for its indwelling before it became a living 
thing. Since then, it has been inherent in the natural 
or psychical body; exists antecedently from father to 
son; is dependent upon brain organism for its sanity 
and reason ; and is dependent upon the union of the 
spirit with the psychical body for its self-conscious ex- 
istence. Hence, it became necessary for Jesus Christ 
to "Bring life and immortality to light through the 
Gospel." Therefore, it is necessary that each man 
should receive the gift of eternal life for the body and 
the soul; therefore, making also "The redemption of 
the body" — the physical body — and its final resurrec- 
tion and spiritualization a necessity. Otherwise, there 



A Scientific Breakdown 



155 



will come a time for the destruction of ''both body and 
soul in hell." At which time there will be "wailing 
and gnashing of teeth.'' The teeth are physical, but 
the wailing and the gnashing are psychical — the effect 
of mental and emotional anguish. 

Hudson, also, repeatedly and insistently affirms the 
objective mind or "man" to be that of ordinary con- 
sciousness, that its "Media" (plural of -medium) of 
cognition (experimental knowledge) are the five phy- 
sical senses ; that it is the function of the brain, and 
possesses the highest powers of inductive reasoning. 
That it is especially adapted to cope with the exigencies 
of physical environment. That it is the human entity ; 
that it is dependent upon the brain for intellect, and 
upon the body for existence. He declares also that "It 
(the objective mind) is his (man's) guide in his strug- 
gles with his material environment,'' and that "its 
highest function is that of reasoning." 

Note it, man's intellectual "Guide," his mental moni- 
tor, advisor and director ; that which endows him with 
judgment, discretion and invention; that which must 
wrestle with all the knotty problems of business, eco- 
nomic and mechanical life; that which must struggle 
with the intricate problems of metaphysical, philosoph- 
ical and scientific reasoning. In a word, it is that in 
Thomas Jay Hudson, with which he wrote his many 



156 



The Spirit Man 



works on scientific psychology, the thing in him that 
seems to have slipped a cog, for he finds that intel- 
lectual and reasoning thing to be a scientific fact, and 
tries hard to make his readers see the scientific value 
of a fact, but theoretically finds no composite place or 
classification for this intellectual and reasoning thing 
which he designates as the objective mind, objective 
man and human entity. Because he declares man is a 
soul and a body only, and accordingly finds a body, a 
physical man, separate and apart from the intellectual 
and reasoning man, — separate and apart from the 
human entity. And he also "discloses" that which he 
calls the soul separate and apart from this selfsame 
human entity. Consequently, according to Hudsonian 
science, the human entity is neither soul nor body, and 
cannot be classified as a part of man's component being, 
but must forever remain a thing apart, a thing belong- 
ing to the nature of man ; a thing peculiar to him and 
characteristic of him; a thing dependent upon his 
psychical body for its manifest existence; a thing 
through which his self-consciousness manifests itself ; a 
thing that is a little higher than the brute of him, 
but a little lower than the soul of him, and yet no part 
of him. "Oh, consistency ! Consistency, thou art" — ■ 
yes, even in scientists. 

But Hudson has no difficulty in classifying what he 



A Scientific Breakdown 



157 



calls the Subjective man, for in the first paragraph 
on page 30 of ''The Law of Psychic Phenomena/' he 
says : "The Subjective Mind is a distinct entity, possess- 
ing independent powers and functions, having a men- 
tal organism of its own, and being capable of sus- 
taining an existence independently of the body. In 
other words, it is the soul. The reader would do 
well to bear this in mind as we proceed." 

We wish to emphasize this bit of advice to "the 
reader," and unite with Hudson in asking you "to 
bear in mind" the fact that when he is describing the 
Subjective Mind, he is describing what he calls the 
soul. Concerning which, the very first thing he says 
on page 4 in "The Evolution of the Soul" is the follow- 
ing: "The subjective mind is that intelligence which is 
most familiarly manifested to us when the brain is 
asleep, or its action is otherwise inhibited, as in dreams, 
or in spontaneous or induced sonambulism ; or in a 
trance or trancoid state or condition, as in hypnotism." 

"The psychological moment" has now arrived for 
that quotation given a few pages back, i. e., "Only 
occasional glimpses of the phenomena of the subjective 
mind can be obtained, and these glimpses can only be 
obtained under the most intensely abnormal conditions 
of the body or of the objective mind, or of both." 

Now, take these two quotations together with the 



158 



The Spirit Man 



fact that our scientist says that the powers of the sub- 
jective mind or the subjective man "are submerged 
beneath the threshold of objective consciousness — hid- 
den by a fleshly investiture — buried under the normal 
dominance of the objective mind," and we have a 
brief epitome of scientific light, and a condensed state- 
ment of the results of scientific investigation and ex- 
periment concerning the phenomena of psychic mani- 
festation in its relation to man, to other souls, or to 
others of its kind. 

Therefore, if such words as dreams, sonambulism, 
brain asleep, trance, trancoid conditions and hypnotism, 
describe a necessary condition for the manifestation 
of psychic phenomena ; or if it is necessary for the rest 
of the man — both the body and the objective con- 
sciousness — to be in an intensely abnormal condition in 
order that the submerged, hidden, flesh-buried and 
brain-dominated soul of that unconscious one may 
reveal itself to the wide-awake consciousness of others, 
then the inevitable conclusions are : First, that no soul 
has ever consciously manifested itself to itself or to 
others of its kind — to other men ; second, that the great 
mass of human beings have never witnessed any mani- 
festation of psychic life and being; third, that the 
fact of psychic life in man has no practical value among 
men; fourth, that the soul has no responsibility con- 



A Scientific Breakdown 



159 



cerning its manifestations, relations, or actions toward 
men — toward other souls. 

But all such irresponsible, impracticable and unre- 
sponsive inactivity on the part of the soul man — the 
natural man — is contradicted both by the Holy Scrip- 
tures and the daily experiences of all mankind. For 
every case of manifested love among human beings, 
be it for God or for one another, is a revelation of 
psychic phenomena, because the power to love is a 
faculty of the soul. For which reason it is written: 
"Thou shalt love the Lord thy God with all thy soul." 
And in exhorting loyalty to this commandment, the One 
who gave it recognized both the fact and the strength 
of the humanly cognizant fact of psychic love and 
affinity as possible hindrances to man's loyalty to this 
Divine commandment in thef ollowing : "If the wife of 
thy bosom (figuratively the seat of the affections), or 
thy friend, which (who) is as thine own soul, entice 
thee secretly (privately) saying. Let us go and serve 
gods, * * * thou shalt not consent." 

That the source or fountain head of the conscious, 
ordinary, wide-awake, work-a-day, love experiences of 
human beings is psychic, is recognized in the Biblical 
account of Shechem's unfortunate love for Dinah the 
daughter of Jacob. Concerning which it is written : 
"His soul clave unto Dinah the daughter of Jacob, 



160 



The Spirit Man 



and he loved the damsel, and spake kindly 
(marginal reading, spake to the heart of) to the 
damsel. And Shechem spake unto his father, saying, 
Get me this damsel to wife. And Hamor communed 
with them (Jacob and his sons) saying, the soul of my 
son Shechem longeth for your daughter; I pray you 
give her him to wife." Among the definitions of the 
Hebrew word that is herein translated longeth we have 
the infinitive to love together with that of set in love. 
Therefore, we understand that the soul of Shechem 
was so set in love with Dinah that it clave unto her. 
While the historic record shows that he left no stone 
unturned in his efforts to satisfy the conscious desire 
of his soul, — his wide-awake conscious humanity— and 
that he finally lost his life for his soul's love. 

When a man so loves a maiden that he is moved to 
speak tender and loving words to her heart, he is con- 
scious of something that gets into the tone of his voice, 
into the clasp of his hand, and into the light of his 
eyes, that he neither could nor would conceal ; and that 
tells the story of his love more surely than his words 
could ever do. While in the uncontrollable flush of 
joy, in the burning blush of maidenly modesty, and in 
the gleaming flash from love-lit eyes, he reads the fact 
of love reciprocated. All of which are consciously 
given, received, beheld and enjoyed by both; and which 



A Scientific Breakdown 



161 



are as surely the facts and phenomena of the soul as 
the sparks that flash along the trolley wire at night are 
those of electricity. 

Again, the case of David and Jonathan not only 
shows that love is a faculty of the soul, but is a striking 
illustration of the fact that neither the objective mind 
nor the body must be in an intensely abnormal condition 
to obtain glimpses of the phenomena of the psychic 
man, because it is said that the soul of Jonathan was 
knit with the soul of David, and Jonathan loved him as 
his own soul. It is remarkable that the term love is 
given as one of the definitions of the original Hebrew 
word that is herein translated knit. This definition is 
indispensable, because it is not possible for two souls 
to be thus joined and intertwined together unless each 
responds to the love of the other. This being true, the 
inevitable sequence is, that manifestations of that love 
will follow. The manifestations in the case under 
consideration are: First, "Then Jonathan and David 
made a covenant, because he loved him as he loved his 
own soul." This covenant was confirmed by an oath, 
in the administration and utterance of which there must 
have been that which gave great satisfaction, assurance 
and pleasure, for it is recorded : "And Jonathan caused 
David to swear again because he loved him as he loved 
his own soul." Second, "And Jonathan stripped him- 



162 



The Spirit Man 



self of the robe that was upon him, and gave it to 
David, and his garments, even to his sword, to his bow, 
and to his girdle." Third, "Then said Jonathan unto 
David, Whatsoever thy soul desireth (or willeth, for 
the will is a faculty of the soul), I will do it for thee." 
Fourth, when the hour of separation came it is de- 
clared ; "They kissed one another and wept one with 
another, until David exceeded." All of which must 
have been exceedingly objective. At least it was so 
objectively manifest that Saul objectively ejected a 
javelin at David, because of the psychic phenomena 
it raised in him. 

The very memory of this most delicious love moved 
David to say, "Very pleasant hast thou been to me, 
my brother Jonathan; thy love to me was wonderful, 
passing the love of women." And yet in all the record 
of this most marvelous love, this open and publicly 
manifested psychic phenomena, this twin experience 
of conscious psychic love, there is not the slightest 
hint of anything like intensely abnormal hypnotism, 
hypnotic states, or trance or trancoid conditions of 
either the body or of the objective mind of either par- 
ticipant, unless it be when David exceeded, which may 
mean that he swooned under the delicious weight of a 
love that surpassed that of women. In which case it 
would have only proved that the objective conscious- 



A Scientific Breakdown 



163 



ness had reached the limit of its joyful grief and sunk 
under the weight of its overloaded happiness and sor- 
row. Which, we opine, is the truth. 

Evidently the psychic nature is the ordinary, wide- 
awake consciousness, its media of cognition being the 
five physical senses, its highest function being the 
heart, — the affections and emotions ; its highest medium 
of intellect that of brain; its power of execution being 
the corporeal or physical body with which its Creator 
has endowed it to meet the exigencies of physical en- 
vironment, that body being also endowed with all the 
essential functions for the complete, perfect and unlim- 
ited manifestations of psychic attributes and phenom- 
ena. But in the resurrection it is said of this same 
body, "It is sown a natural (psychical) body, It/ 9 the 
same thing that is sown or laid away, "is raised a spir- 
itual body." At which time it will possess all the func- 
tions for the perfect, complete and unlimited mani- 
festations of all the hitherto hidden, dormant and un- 
used attributes and possible phenomena of the Spirit 
man, who, when the entire man is thus redeemed and 
spiritualized, will be the objective and dominating man 
of the then entirely spirit person. Who, in an entirely 
spirit realm, will have abilities necessary for the mani- 
festation of all phenomena possible to the spirit nature. 

We can but wish that we had the mental ability and 



164 



The Spirit Man 



happy command of language that would enable us to 
worthily praise and commend Hudson's snccessful ef- 
fort at "A Scientific Demonstration of a Future Life." 
A fact which he has most certainly accomplished. But 
in order to do so, he has ignored the spirit entity by 
calling it soul, made the real soul a nonentity, loaded 
the God-like powers, attributes and faculties of the 
spirit upon the soul, given it a divine ancestry, and as- 
sumed that it is the human soul, instead of the spirit, 
that is the offspring of God. A course that minifies 
that which he would exalt, — the TRUTH of God. 



CHAPTER XIII. 



PSYCHIC RESPONSIBILITY. 

Just here we wish to reiterate the fact that, in the 
kingdom of the human trinity, the soul, the ego, the me, 
the I, — that personality in the person by which he 
reasons and wills and loves — is on the undivided throne 
of conscious human authority and responsibility during 
the time of man's earthly existence. This is the rea- 
son why the Lord puts the following commandment 
at him foursquare: "Thou shalt love the Lord thy 
God with all thy soul, with all thy heart, with all thy 
mind, and with all thy strength." Declaring at the 
same time, this to be "The first and great command- 
ment." To which is added-, "And the second is like 
unto it, Thou shalt love thy neighbor as thyself." The 
phrase like unto it puts the responsibility of love to our 
neighbor where the first and great commandment puts 
it, namely, upon the soul, — upon the psychic man — in- 
cluding its individual trinity of composite parts. That 
is, the heart— the aflectional nature, the mind — the 
consciousness of intellect, and the strength, the might, 
or the power of the will; for no one can love with all 
the soul without the consent of the will; no one can 



166 



The Spirit Man 



love with all the heart without engaging the interest of 
the will ; neither can one love with all one's might, 
mind, strength or ability, unless the power of the will 
is throwing all its force in that direction also. In fact, 
one cannot even exert psysical strength or power with- 
out the co-operation of the will. 

Thus we see that it is the combination of mind and 
heart and will that constitutes the composite being and 
nature of the soul; which, with its outreaching affec- 
tional desires and possibilities, with its volitionary 
faculties of choice and compulsory activity, and with 
the conscious intellectuality of its mental organism 
taking cognition of, and working harmoniously with, 
these other psychic faculties — necessarily forms the 
seat of human responsibility. Which fact necessitates 
the making of a code of laws for the soul by its 
Divine Creator. Hence, the eternal decree, "The soul 
that sinneth, it — the thing that does the sinning — shall 
die." In connection with which comes the essential 
knowledge that sin is the transgression of the law of 
that same Divine Creator and Law Giver. 

That the soul is thus responsibile is further proved 
by the words of one whose language shows that he 
feels the sting of sin in his soul, and who knows of the 
Lord's existence, but who is ignorant of his law of 
forgiveness, whose words are as follows : "Wherewith 



Psychic Responsibility 



167 



shall I come before the Lord, and bow myself before 
the high God? Shall I come before him with burnt 
offerings, with calves of a year old ? Will the Lord be 
pleased with thousands of rams, or with ten thousands 
of rivers of oil? Shall I give my first born for my 
transgression, the fruit of my body for the sin of my 
soul ?" Micah 6 :8. Herein the sin and the sinning 
soul are inseparable. As they are also in the case of 
the Psalmist David, who was not thus ignorant of 
Divine help, pardon and mercy ; and who looked not at 
some possible thing he might do to atone for his sin, 
but who cried unto the Lord, saying "Lord, be merciful 
unto me, and heal my soul, for I have sinned against 
Thee/' Psa. 41 :4. 

Furthermore, concerning the wicked it is written : 
"The soul of the wicked desireth evil." And concern- 
ing those whose souls delight in evil, who will not for- 
sake it, but who, nevertheless, try to gain the favor of 
the Lord by offering up sacrifices, it is declared : "He 
that killeth an ox is as if he slew a man ; he that 
sacrificeth a lamb, as if he cut off a dog's neck; he 
that offereth an oblation, as if he offered swine's blood ; 
he that burnetii incense, as if he blessed an idol. Yea, 
they have chosen their own ways, and their souls de- 
lip-hteth in their abominations." Isa. 66:3. All of 

o 

which goes to show that the conscious delight in and 



168 



The Spirit Man 



desire for, that which is divinely forbidden is in the 
soul. ' Hence its consequent responsibility. And there 
can be no responsibility that does not involve a trust, 
a charge, a burden, or an injunction to which one may 
be true or false at will ; because it is impossible for in- 
herent responsibility to exist where there is no cor- 
responding inherent liberty of choice. The soul is not 
controlled by fate ; but, under a government of law, is 
endowed with volition. 

The Scripture, instead of making doctrinal state- 
ments concerning the free moral agency of man; in- 
stead of saying man is free, says that he can choose 
and act and do. He can choose what God wills, or he 
can choose what he himself wills, and not what God 
wills. The word of God everywhere takes this for 
granted. Man has in his own personal power 
of volition the privilege to occupy any given position, 
or otherwise, with regard to Christ. Christ came not 
to destroy but to save, and man must determine him- 
self upon his own eternal destiny. This freedom of 
the self or psychic determination is something that is 
developed contemporaneously with the self-conscious- 
ness. Thus making freedom and psychic personality 
inseparable correlatives. Self-determination existed in 
man before the fall. Otherwise, God could not have 
said to him while yet in Eden, "Thou shalt not." It 



Psychic Responsibility 



169 



is this fact of volitionary freedom in a psychic being, 
who also possesses an eternal spirit nature, that makes 
prisons, both earthly and non-earthly, an absolute 
necessity. 

It is true that an external constraint is often brought 
to bear upon man's freedom of choice. God alone 
could exercise an internal constraint which would com- 
pel man to do that which, in the moment of doing it, is 
not his own will. But God can only do this in cases 
where he assumes all responsibility, as in such cases 
as that of Balaam, the Balak-hired prophet, who de- 
clares "The Lord put a word in my mouth." In which 
instance the man had no more responsibility than the 
dumb ass, which the Lord compelled also to speak. 

The special trust committed to the human soul is 
that of character making, which burden not only in- 
cludes its own abstract character, but includes that 
also of the spirit offspring of the Eternal Father, which 
he has implanted somewhere within that triune being 
he calls man; upon the soul of whom he has placed 
the responsibility of the eternal well-being of the 
concrete whole. 

But to show still further that the soul is responsible 
for all sinful acts — for every sin committed, we have 
only to quote the following pertinent fact: "Every 
SIN that a man doeth is without the body; but he that 



170 



The Spirit Man 



committeth fornication sinneth against his own body." 
1 Cor. 6:18. This statement forever exonerates the 
body from all responsibility concerning the guilt of 
wrong-doing ; and, at the same time, declares there is a 
personality dwelling in that body, — the antecedent of 
the personal pronoun, "he," who is not only responsible 
for the sins committed in and through the body, but has 
power also to sin against "His ozvn body." And 
that we may find out who that personality is, upon 
whom this responsibility falls, we have only to quote 
two expressions from the personal experience of the 
apostle Paul. First, "I delight in the law of God after 
the inward man" ; second, "But the evil which I would 
not, that I do." Now, the conscious, wide-awake, vo- 
litionary and intelligent personality, the "I" the ego, 
the me, the human entity, the psychic man, is the one 
who confesses to the commission of that evil, — that 
iniquitous thing, which his better nature, his inner man, 
who delights in the Holy Law of God, would not. Or, 
in other words, the normally dominating objective man 
overrules and overrides the normally dominated sub- 
jective man; whose will, preferment and protest, as 
expressed by the pleadings of conscience, is unheeded 
by the objective man. Or, in other words, the psuchi- 
kos, the natural, or the psychical man, in whom dwells 
the power of volition, and who by voluntarily yielding 



Psychic Responsibility 



171 



to the temptations to sin, wilfully debauches the best 
that is in him as a concrete whole, i. e., his spirit 
nature. 

It is this fact, the fact that one of the intelligent 
entities, one of the personalities, one of the individual 
natures of our composite manhood, gives consent to, 
and delights in, the transgression of Divine law, which 
brings us to one of the most vital truths of this im- 
portant subject, namely that of the native, inherent, 
inborn sinfulness of the psychic nature. For the sin 
principle in man did not come from God, was not 
transmitted to him from the Father of his spirit, but 
came through the physical and psychical progenitors 
of his soul and body. The self-conscious condition of 
which is shown in the following declaration of the 
Psalmist : "Behold, I was shapen in iniquity, and in 
sin did my mother conceive me." 

The fact that inbred sin inheres in the psychic nature 
is the reason why its normal character is one of ex- 
treme earthliness ; which fact has caused translators 
of the New Testament to take the liberty of translating 
the Greek adjective psuchikos by the use of such terms 
as natural and sensual. Which fact is also the reason 
why the inspired writers of the New Testament were 
moved by the Holy Spirit to use such descriptive terms 
as earthly, fleshly, and carnal, as being applicable to the 



172 



The Spirit Man 



natural and sensual or psychical man when contrasted 
to the spiritual; e. g., "To be carnally minded is death, 
but to be spiritually minded is life and peace." Herein 
the two minds of the two men who inhabit the one body 
are shown, by the very contrariety of their normal 
individual qualities and nature, to be diametrically op- 
posed to each other. The normally dominating carnal 
mind is that of what scientific psychology calls the ob- 
jective man, while the normally subjective spirit mind 
is that of what this same science calls the subjective 
man. 

That there may be no room for doubt as to the cor- 
rectness of our position concerning the carnal and 
earthly nature of the normal, unrenewed and unsancti- 
fied soul, it becomes necessary, at this juncture, to 
show conclusively that the terms flesh, fleshly and car- 
nal are Scripturally applied to and descriptive of the 
sinful functioning of the normal psychic nature in con- 
trast to those and to that of the spirit nature. 

(1) The Greek term for body, as we have already 
shown, is o-co/xa soma; which is defined as body; 
corpus. While aap^ sarx is the word for flesh, i.e., 
all the flesh or muscles in the body ; literally, that which 
may be stripped off; hence, the flesh of a man or ani- 
mal; one of the constituent parts of the body. There 
is also a Greek adjective derived from o-ap| sarx, i.e., 
aapKLvos sarkinos; which is defined as fleshy, cor- 



Psychic Responsibility 



173 



pulent. So much for the mere fleshy substance of the 
human body. 

(2) But sarks is further defined as "Flesh (o-apKo?) 
sarkos, genitive case), flesh as understood in its broad- 
est sense, i.e., the human nature of man as distinguished 
from his divine nvevfia (pneuma, spirit) ; human 
nature as sinful; to live a carnal unspiritual life. Of 
man's carnal nature in general, as fallen, frail, corrupt, 
full of weakness, and prone to error and sin." Now, 
man's fallen, corrupt and sinful nature is his human 
nature, and if he had no soul he would have no human 
nature, for it (the soul) is the seat of all human and 
earthly self-consciousness, even that of spirit conscious- 
ness while on this plane of existence. 

(3) Sarx is further defined "The flesh, as proceed- 
ing from the carnal mind, parallel with works of the 
flesh." Now the works of the flesh are enumerated as 
"adultery, fornication, uncleanness, lasciviousness, 
idolatry, witchcraft, hatred, variance, emulations, 
wrath, strife, seditions, heresies, envyings, murders, 
drunkenness, revellings and such like." And it is writ- 
ten : "Out of the heart proceed evil thoughts, murders, 
adulteries, fornication, etc." Heart, head and will form 
the trinity of the soul. 

(4) But sarx is still further defined thus: "Em- 
phatically, of man's carnal nature, as an active principle 
of corruption and sin, ever at war with his higher 



174 



The Spirit Man 



spiritual nature." Mark it, an active principle of SIN, 
couched in his carnally objective nature, ever at WAR 
with his higher SPIRITUAL nature." How about 
Paul's war in the members ? What members, the mem- 
bers of his body, his feet, his hands, his arms? No, 
for these always work in harmony with the internal 
power that moves them, this war was among the other 
constituent members of his composite being — the soul 
and the spirit. 

(5) The Greek adjective descriptive of this carnally 
minded condition of the soul is aapKLKos sarkikos, 
and is defined as "That which is controlled by the 
wrong desires which rule in the flesh." Both sarkikos 
(fleshly) and i/or^os psuchikos are used in con- 
trast to Trvev/jLOLTos pneumatos, and describe a life 
that is controlled by the animal and sensuous nature. 
Carnal, sensual, worldly ; proneness to sin ; of persons, 
carnal, worldly; opposite to m'tvfiaTiKois pneumatikos 
(spiritual ones). 1 Cor. 3:1. 

In the face of all this is it at all strange that the law 
of a Divine spirit life should declare that there is now 
no condemnation to them who walk not after the flesh, 
i.e., after the desires of a sin-stained soul, but after the 
Spirit. 

(6) All Greek lexicographers agree that aapKos 
(flesh) is used by way of metonomy in the Epistles. 
Metonomy means a change of name, which rhetorically 



Psychic Responsibility 



175 



speaking is defined thus : "A trope or figure of speech 
that consists of substituting the name of one thing for 
that of another to which the former bears a known and 
close relation." Mark it, relation, not resemblance. 
For instance, if we say, "The bottle was the cause of 
that man's downfall," we do not mean that the bottle 
itself did anything; but that it was something closely 
related or allied to the bottle, to which we have given 
no name, and which did all the mischief. So also when 
the heart-sore Christ cried out, "Jerusalem ! Jerusalem ! 
thou that killest the prophets," we know he did not 
mean that the combination of streets and buildings 
called Jerusalem had killed prophets, but that it was 
certain persons closely related to that city as the capitol 
of their nation who had been doing that very selfsame 
thing. Therefore, we know T also that when Paul the 
apostle said to the Church at Rome, "Ye are not in the 
flesh, but in the spirit," he did not mean that they had 
put off their mortal bodies and passed out of this ex- 
istence into a spirit one. Now, since these Roman 
Christians were still living in their mortal bodies, and 
were also living in the Spirit, then the flesh in which 
they were not living could have been no other than 
their unclean, carnal, fleshly and sensuous psychic na- 
tures, which hitherto or previously had not been sub- 
dued, controlled and indwelt by the clean, white Spirit 
of Jesus the Christ. 



176 



The Spirit Man 



Since the fall of man the soul is more closely related 
to, and allied with, the flesh than with the Spirit. (1) 
Because they both have the same earthly and post- 
Adamic ancestry. (2) Because the body of sin, or the 
sin principle, is inherent in the soul, and in no sense 
pertains to that which is the offspring of God, — the 
spirit. (3) Because that which the one lusteth after 
or desireth finds a ready response in the other; the 
constant indulgence of which is only held in check by 
the protests of the spirit man through the attribute of 
conscience. Therefore it is written : "The flesh lusteth 
against the spirit and the spirit against the flesh; and 
these are contrary the one to the other : so that ye can- 
not do the things that ye would." Consequently the 
war in the members. That is, war between the carnal 
nature and the spiritual nature; or, in other words, 
war between the carnal mind and the spiritual mind. 
Or, still in other words, war between the fleshly and 
carnally minded objective man and the spiritual and 
heavenly-minded subjective man. The desires of one 
being aroused by native indwelling and inherent im- 
purity; which for the time being are quickened and 
strengthened by the insistent and acquiescing outward 
man. The desires of the other being aroused by native, 
indwelling and inherent intuition; which for the time 
being is quickened and strengthened by the insistent 
and acquiescing Spirit of God. 



CHAPTER XIV. 



PSYCHIC FUNCTIONING WITH BODY AND SPIRIT 

It is a well known fact that that which scientists call 
the objective mind, — the intellect of brain — or the 
human reason, is the seat of all human cognition or 
conscious knowledge. This is the reason why scien- 
tific phychological experimenters strive to get their 
subjects in a trancoid or hypnotic condition, so far as 
the physical and reasoning powers are concerned, that 
they may observe the otherwise hidden activities, mani- 
festations, or phenomena of the sub-conscious mind 
and of the subjective man, which they regard as the 
human soul, but which we have shown to be the spirit 
man, and which they, in the confounding of soul with 
spirit, really regard as spirit, although they do not thus 
name it. 

In approaching this phase of our subject, it becomes 
necessary to consider a certain class of Scripture texts 
in which certain attributes are attributed to the soul, 
of which we have hitherto made no mention, and which 
reveal the absolute objectivity of the soul: namely, 
those in which attributes that are purely physical and 
corporeal are attributed to the soul. For instance, 



178 



The Spirit Man 



Proverbs 6:30 reads: "Men do not despise a thief, 
if he steal to satisfy his soul when he is hungry." 

Again the Israelites became so heartily tired of sub- 
sisting on one kind of food, that their physical natures 
demanded something else, or a variety of foods. 
Therefore they said, "We remember the fish, which 
we did eat in Egypt freely; the cucumbers, and the 
melons, and the leeks and the onions and the garlic. 
But now our soul is dried away, and there is nothing 
at all besides this manna before our eyes." And they 
became so hungry for a change that they wept over it, 
while the very memory of the variety they had in Egypt 
made their mouths water ; until finally they could stand 
it no longer, and made loud and bitter complaints, the 
climax of which was "Our soul loatheth this light 
bread." 

Now, we all know that hunger for food and loathing 
of it are purely physical conditions, and that the nerve 
system is the most delicate part of man's physical being, 
which is so constructed that it can receive impulses, 
vibrations, and thought suggestions and register them 
at the main office of the nerve system, which is located 
in the cerebrum, or brain, or intellect, because it is the 
seat of all mortal consciousness, be it physical, psychi- 
cal, or spiritual. Consequently if one, while barefooted, 
steps on a tack, one is not conscious of the fact until 
the nerve ganglia have performed their functions by 



Psychic Functioning with Body and Spirit 179 

communicating that fact to the main office, in which 
is located one-half of the nerve cells of the entire body. 
If one could know, without the intermission of an in- 
stant, of that peculiar tack at the exact instant of con- 
tact one would not step so heavily as to cause it to 
penetrate. But if one receives a blow, sword thrust, 
or a bullet that renders him unconscious, one never con- 
sciously feels the blow, nor the penetration of sword 
or bullet. When they recover consciousness they feel 
the effect and have to be told what did it. 

Therefore, when the soul is conscious of hunger, of 
loathing for food, of the lusts of the eye, or of any 
bodily, physical, or corporeal lusts, passions or appe- 
tites it is because the soul is functioning with the body, 
and there are times when one can get so hungry for 
food, so thirsty for water, so occupied with toil, or so 
enraptured with the beauties of nature that, for the 
time being, the psychic or objective mind can think of 
nothing else. Or on the other hand, this mind will be 
so engrossed with labors of love and duty, with stren- 
uous tasks of investigation and research, or of author- 
ity and responsibility, which for the time should so in- 
tensely occupy the mind that they will think of nothing 
else. All of which is perfectly natural, right and law- 
ful, hence sinless. But it is also possible for the soul 
to so unlawfully function with the natural, lawful, 
holy, life-sustaining, and God appointed life-giving 



180 



The Spirit Man 



powers of the body until that seat of supreme con- 
sciousness may think of nothing but that which is un- 
clean, impure, and degrading. Consequently, it is the 
natural, sinful soul, in which dwells the inherent sin 
power that, in its functioning with its fleshly ally, is 
responsible for all the physical manifestations of 
human depravity that are known and practised among 
men. 

Again, take the fact that Holy writ declares, "The 
full soul loatheth a honeycomb," and also that it is said 
of man in Job that, at certain times "His soul abhorreth 
dainty meat," and in the Psalms of others that "Their 
soul abhorreth all manner of meat." And we have a 
physical attribute given to the soul that is the reverse 
of that of hunger, but which clearly shows that it is the 
soul functioning with the body. For we all know that 
when we gormandize until that which is ordinarily re- 
garded as the sweetest, choicest, or most desired of 
foods is turned away from in utter abhorrence, it is 
because the conscious, wide-awake, objective self has 
knowingly, wilfully, and with desire made a glutton 
of itself. 

There is still another class of Scriptures in which 
the soul is shown to be functioning with itself, and 
since we feel that there will be no special objection to 
this feature of the subject that we must overcome we 
shall give but one of those texts, namely, that which 



Psychic Functioning with Body and Spirit 181 

pertains to a certain rich man who said : "This will I 
do, I will pull down my barns and build greater, and 
there I will bestow all my fruits and my goods. And I 
will say to my soul, Soul thou hast much goods laid 
up for many years ; eat, drink and be merry." All of 
which is equivalent to saying, "I will say to myself — 
the purely human self — thus and so," and which loudly 
proclaims the inherent, carnal earthliness of the mere 
soul nature, which separate and apart from the spirit 
knows nothing except that which is of the earth earthy. 

But, just so surely as the soul can function with the 
body until it seems to possess physical attributes, it 
can also function with the spirit until it seems to pos- 
sess the faculties of the spirit. Indeed, this is true to 
such an extent that Delitzsch, the eminent German 
thinker and scholar, has unwisely said, "The soul is 
the self manifestation of the spirit." While another 
devout and spirit-filled Christian teacher, who clearly 
sees the fact of the trichotomic composition of man, is 
betrayed into saying, "The soul is the expression of 
the spirit." Such definitions as these can never define 
the real nature, essence, or substance of the soul, but 
they do show that the soul, as the seat of all mortal 
consciousness, has power to function with the spirit, 
as well as with itself and with the body, to such an 
extent that observent and philosophical minds identify 
the spirit with that through which it necessarily mani- 



182 



The Spirit Man 



fests itself, and through which it must give expression. 
For so long as the spirit man is in the fleshly and 
natural or psychical body it is dependent upon the soul 
as a medium of expression. Which medium is entirely 
inadequate to correctly express in words that which 
is purely spiritual in human cognition and experience. 
Hence, the necessity of inspiration. 

Evidently, David's soul was functioning with his 
spirit when he declared : "In the day of my trouble I 
sought the Lord : I remembered God and was troubled : 
my soul refused to be comforted: I complained, and 
my spirit was overwhelmed. * * * I communed 
with mine own heart, and my spirit made diligent 
search." A soul in trouble will either seek or turn 
away from the Lord. In this instance, the troubled 
soul of David turned to the Lord, and as his spirit 
made its diligent search for the cause of his soul's con- 
fusion and trouble, — murmuring, and forgetfulness of 
God — it necessarily received its light from the illumin- 
ating inspiration of the Almighty. 

Inspiration, as used in this sense, is the Spirit of 
God so intensely working with, unctionizing, and illum- 
inating the spirit of man, which is the candle — the 
illuminating medium — of the Lord, that its movings, 
conceptions and impulses are forced upon the attention 
of the soul. The mind of which is compelled to catch 
the thought vibrations or impulses and make a record 



Psychic Functioning with Body and Spirit 183 

of the facts they convey. But, as we have just hinted, 
its finite possibilities are so inefficient that it is abso- 
lutely incapable of expressing the highest and best that 
the spirit knows and feels. 

It is the consensus of experience with all who foster 
the best that is in them, that as they advance toward 
spiritual maturity, they find in themselves that which 
yearns for and reaches out after all that is beautiful in 
nature, all that is uplifting in human experience, all 
that is lofty in love, all that is exalted in human char- 
acter, and all that it is possible to know and feel and 
enjoy of God. These also grow more and more con- 
scious of such high ideals and aspirations that they 
can find no expressions that will adequately represent 
or faithfully record them. To such there comes also 
the consciousness of the nearness of some great good, 
the expectation of a sudden realization of something 
hoped for, or an unctious out-reach after a mystic 
something; they know not what. Which, whatever it 
be, while it greatly and pleasantly excites, attracts, and 
expectantly fires the sensibilities and aspirations, ever 
eludes the will, the love, and the mentality of objec- 
tivity. But which, at the same time, strengthens and 
comforts other and superior elements of their being. 
The existence of which they have an inexplicable cog- 
nition. And that, at such times, there is an intense and 
uplifting exultation accompanied by an irrepressible 



184 



The Spirit Man 



desire to satisfy that superior nature, power, part, or 
thing within that can love better than their power of 
manifestation ; that can think beyond their known pos- 
sibility of expression; and that can conceive greater 
than their powers of execution. Who, in the midst of 
this seeming adverseness, are also conscious of an en- 
riching satisfaction in the very fact that their possible 
best has not yet reached its fullness. All of which 
is only the budding promise of inspired aspirations, 
that comes from God through the human spirit. The 
blossom of fruition of which can only come to their 
fullness in the world to come. 

This plane of inspiration, however, is much lower 
than that which gives authentic revelation from God; 
nevertheless, those on this plane can fully understand 
how it is that the poet's poem is never so fine as the 
poet's thought; that the production of the artist, even 
though it be his masterpiece, is but a feeble representa- 
tion of his creative vision; that the author's manuscript 
never adequately expresses the loftiest ideal of his 
creative thought; that the delivery of the Gospel ser- 
mon, the giving of the divine message,, is never so 
unctious as its inception; and that our reach, which is 
in our eternal spirit, is ever greater than our mortal 
grasp. 

Again, it is not only possible for the human spirit to 



Psychic Functioning with Body and Spirit 185 

function separately and individually with the body and 
with the soul, but it is possible for it to thus function 
with both simultaneously. Proof. "My soul longeth 
for the courts of the Lord; my heart and my flesh 
crieth out for the living God." Just here, there are 
three important facts for us to remember. (1) That 
the Psychical Man receiveth not the things of God — 
of that which is spirit. (2) That eye hath not seen, 
nor ear heard, neither hath it entered into the heart, 
but God hath revealed them unto us by his spirit. (3) 
That it is the spirit that both searcheth and receiveth 
the things of God. Consequently, it can only be when 
that part of man that comes from God is not only func- 
tioning with, but has taken complete dominion of, soul 
and body that the entire being is reaching out and cry- 
ing after the living God. A condition of things that, 
in human experience, could take place in no other way. 

In such a condition as this, one would be prepared to 
receive the highest type of inspiration, i.e., that in 
which the Holy Men of old were when they were 
moved by the Holy Spirit to write the Authoritative 
Word of the Most High God. 



CHAPTER XV. 



THE REDEMPTION OF SPIRIT, SOUL AND BODY. 

Having shown that the consciously dominating 
human nature is the psychic, natural or soul man ; 
which is the earth-born man to whom its divine Creator 
has given a phycho-psychical body with the power of 
pro-creation. The man to whom the Lord said "Mul- 
tiply and replenish the earth" ; the man who thinks 
and loves and determines ; the man who, in contradis- 
tinction to another called "The hidden man of the 
heart," must logically be the revealed man of the heart. 
Which man,, in his ordinary, wide-awake, work-a-day 
consciousness, is intellectually, volitionally, and emo- 
tionally revealing himself continuously to those with 
whom he comes in contact. Which man is also the one 
which science designates as the Human entity, the Ob- 
jective Man, the Primary Man, and distinctively the 
Self, as distinguished from another and Higher Self. 

And having shown also that the soul, because of 
inherent sin, has such a natural bent or trend toward 
the earthly, fleshly, and carnal that, metonomically, it 
it designated as the flesh by sacred writers. Which 
fact is that which made David cry out in agony of 



Redemption of Spirit, Soul and Body 187 

spirit, saying: "My soul cleaveth unto the dust!" 
Which downward tendency, if not overcome and des- 
troyed by the power of divine grace, will eventually 
result in the complete possession of the human spirit 
by evil spirits. The final outcome of which will be the 
destruction of the body and soul in hell, and the leaving 
of the "unclothed" or disembodied spirit forever dem- 
onized. For the downward course of all wisdom that 
descendeth not from above is divinely described as 
"Earthly, sensual (psychical), devilish (Greek) dem- 
oniacal." 

Now, having shown all this, as we have said, it re- 
mains to show how the entire man may be redeemed 
and spiritualized; hence, immortalized. For it is 
spirit substance only, that which is unseen, that which 
is invisible to mortal vision, that is ETERNAL. 

In approaching this phase of our subject, it becomes 
necessary to call attention to the fact that it is to Him 
who is dwelling in the light unto whom no man can 
approach, the King Eternal, the only Potentate, the 
High and Holy and Wise One, to whom absolute im- 
partable, and dispensable perfection, goodness, holi- 
ness, and immortality are ascribed. And yet, each of 
these qualities and attributes, — without the power to 
impart them — are offered to, and demanded of, all men, 
and ascribed unto some. 

Take, for instance, the fact that Christ himself said 



188 



The Spirit Man 



"There is none good but God" ; yet, the divine com- 
mand unto men is "Be good." While, concerning those 
who have obeyed that command, it is written: "The 
steps of a good man are ordered of the Lord." The 
command "Be ye holy" has also gone forth to all men. 
Which experience is witnessed to by David in the fol- 
lowing testimony: "Preserve me, O Lord, for I am 
holy." The command, "Be ye therefore perfect, even 
as (because) your Father which is in heaven is per- 
fect," is also given to us by our divine Lawgiver. 
While, concerning those who have obtained the perfec- 
tion herein referred to, the apostle Paul says, "We 
speak wisdom among them that are perfect," and also 
gives his own personal testimony to being thus perfect, 
in which testimony he includes others who are also 
in the same condition, as follows : "Let us therefore, 
as many as be perfect, be thus minded." 

Now, in the face of these facts, it is clear to see, 
since the same authority which tells us that there is 
none good but God, is that which also tells us that men, 
who are naturally sinful, may become holy and perfect 
and good, that it necessarily follows that all possible 
goodness, holiness, or moral perfection for men, must 
have been, and must still continue to be imparted to 
them from a source to which goodness is natural and 
inate ; which source must also be continuous and inex- 
haustible. God is such a source, for He has said, "I 



Redemption of Spirit, Soul and Body 189 

am the Lord which do sanctify you." And it is also 
written: "According as his divine power hath given 
unto us all things that pertain unto life and godliness 
(god-like-ness), that ye might be made partakers of the 
divine nature." Spirit is God's substance, — his com- 
posite substance — but righteousness and holiness is his 
nature. Accordingly, the Apostle declares that the 
chastisements of God come upon us that "We might 
be made partakers of his holiness," and prays for the 
people of God, saying : "The very God of peace sanc- 
tify you wholly, and I pray God your whole spirit 
and soul and body be preserved blameless unto the 
coming of our Lord Jesus Christ." 

Thus we find that the exclusive goodness of God, 
or the sense in which he only is good, lies in the fact 
that his goodness is absolute, underived, eternal, inex- 
haustable, and transmitable. Which, after having once 
been imparted to men, may be consciously experienced, 
retained, enjoyed, and declared concerning them and 
by them; but which may not again be transmitted by 
them to others. It is the same also with this much 
mooted question of inherent and conditional immor- 
tality. Because it is also written of God: "He only 
hath immortality." But we find that the exclusive 
immortality of God, or the sense in which he only 
hath immortality., is like his exclusive goodness. That 
is, that it lies in the fact that his immortality is abso- 



190 



The Spirit Man 



lute, eternal, underived, inexhaustable, and transmit- 
able ; which having once been imparted to men may 
be consciously experienced, retained, enjoyed, and de- 
clared as possessed by them ; but which may not again 
be transmitted by them to others. 

In this sense, immortality belongs also to the man 
Jesus Christ, who was God manifest in the flesh, who is 
now made a quickening spirit, and concerning whom it 
is written : "For as the Father hath life in himself ; 
so hath he given to the Son to have life in himself." 
Hence the power of Christ "To give life to as many as 
believe on his name." That is, the life-giving, spirit- 
ualized son of man, — son of Mary — who is also the 
Son of God, has power to give spiritual life to the dor- 
mant or dead human spirit, it being dead in trespasses 
and sin, and make it alive unto God. But the man 
who has thus been made alive is dependent upon the 
Source from Whom it came, and he not having trans- 
mitable life in himself cannot impart it to others. 

Evidently, in the light of this truth, together with 
that which has preceded it, both the school that holds 
to the theory of the native or inherent immortality of 
man, and that which holds to the theory of conditional 
immortality, are equally correct. For one is right con- 
cerning the spirit of man, and the other is right con- 
cerning his soul. 

We have already shown that the eternalness of man 



Redemption of Spirit, Soul and Body 191 



in his spirit is essentially his inherent birthright as the 
spirit offspring of the spirit God. Both by the direct 
law of Divine progeny and that of heredity. The one 
being that " that which is born of the Spirit is spirit," 
and the other being that whereby the composite sub- 
stance of the progenitor is transmitted to his offspring. 
This being true, it now remains for us to show how the 
soul and body may be spiritualized; consequently, im- 
mortalized, instead of being destroyed in hell. 

But before we can do this we must show the Scrip- 
tural meaning of the term death as it is used in relation 
to that which is purely spirit. Because, while there is 
a death that utterly destroys and annihilates, and one 
also that only implies sleep ; unconsciousness ; the ces- 
sation of power to correspond with environment, there 
is also a death that only means the separation of per- 
sons and things from environment, and the cessation 
of existence on a plane previously experienced and en- 
joyed. 

To illustrate, the death of the Christian to the world 
does not extinguish either. Each continues to exist. 
The world moves on, the Christian lives on, in the 
world, but not of it. Yet there is a change of environ- 
ment, a cessation of existence on a plane previously 
realized, experienced and enjoyed. Again, in the act of 
committing sin, of yielding to temptation, the yielding, 
sinning one becomes dead in trespasses and sins; i.e., 



192 



The Spirit Man 



dead to God, to righteousness, to spirit life, but not to 
spirit existence; because, "He that committeth sin is 
of the Devil," and the Devil is an unclean spirit ; hence, 
the man that becomes dead to God is spiritually alive 
unto sin. On the other hand, the man who previously 
was alive unto sin, dies to sin and is made alive unto 
God. But in either case each person and thing — God, 
the Devil, the man, sin, and righteousness — continues 
to exist. But there is a change of environment, or rela- 
tion, and the cessation of life on a plane hitherto real- 
ized, experienced, and enjoyed. Consequently, the 
Lord speaking of a certain woman who was living in 
lewdness, says "She is dead while she liveth." There- 
fore, spiritual death does not mean the cessation of 
spirit existence. 

Fellowship with God is wholly a question of spirit 
contact, touch, or union, — union of spirit. When a 
soul commits sin it receives the sentence of death in 
itself, for the wages of sin is death. Hence, the sen- 
tence: "The soul that sinneth it (the thing that 
does the sinning) shall die." The sentence comes when 
the soul "sinneth" — present tense. The execution is 
future, — "shall die." But the sin of the soul always 
breaks the fellowship that the human spirit has hitherto 
realized, experienced, and enjoyed with God. Broken 
fellowship is disruption, disunion and separation. And 
separation from that Divine One Who only hath life 



Redemption of Spirit, Soul and Body 193 

in Himself is spiritual death, i.e., separation and ces- 
sation from life and environment on a plane hitherto 
experienced and enjoyed. 

The man whom the Scriptures represent as trying to 
appease the conscience of his grief-stricken spirit by 
crying out "Shall I offer the fruit of my body for the 
sin of my soul ?" was spiritually conscious of being cut 
off; of being separated from the one universal source 
of spirit life and well-being; of losing the loving con- 
tact, fellowship, and harmony that he had previously 
realized, experienced, and enjoyed with God. Because 
the sin of that man's soul, for which he was willing 
to give the fruit of his body in atonement had, by the 
willful act of his responsible soul, severed his spirit 
from its former union with the life-giving source of 
its being. To be thus separated from God is spiritual 
death, to continue thus forever is eternal spirit death. 
Which fact does not involve the cessation of spirit ex- 
istence, but which does involve a change of condition 
from light to darkness and from holiness to sin. Which 
spiritual condition or state is called death, in contra- 
distinction to that of light and holiness, which is spir- 
itual life. 

Neither does physical death affect the existence of, 
or in any sense change the relative condition of the 
spirit man to any spiritual principality, dominion, or 



194 



The Spirit Man 



power in the universe. It affects only that which per- 
tains to the earthly and mortal parts of the man, out 
of whom the spirit went. This is fully illustrated in 
the case of the rich man, who died and was buried, and 
who opened his eyes in hell, being in torment. Evi- 
dently, the eyes which that man opened in that place of 
torment were not those physical eyes out of which the 
psychical man had once looked with love, kindness, 
hatred, or scorn. No, the light had gone out of those 
eyes and they were buried. Buried in the grave where 
they await the resurrection of the unjust; where they 
await the resurrection of condemnation, — of damna- 
tion. At which time they and the psychic man, for 
whose use they were created, shall both be destroyed 
in a hell that is hot enough to do that which the Lord 
declares it has power to do. 

Memory is an attribute by means of which the in- 
dividual consciousness retains a knowledge of its past 
information and experiences. Hence, it is essentially 
receptive and retentive in its nature, and performs its 
functions either in harmony with, or regardless of, the 
volition of the individual intelligence; hence, is not 
necessarily under the control of the individual wish or 
will. It is primarily an attribute of the soul, — of the 
objective man — because it is dependent upon the intel- 
ligent consciousness for its inception of facts or phe- 



Redemption of Spirit, Soul and Body 195 

nomena, but in its final essential characteristic, that of 
retention, non-forgetfulness, it becomes an attribute of 
the spirit or subjective man. In whom retentiveness 
is inherent, because it, like its spirit Father, never for- 
gets. Accordingly, God said to that rich man, who 
lifted up the eyes of his spirit being in that spirit 
prison, "Son remember Reason may be dethroned, 
memory never. This is the conscious torture of a lost 
spirit. 

The fact of either separation from God or union with 
him is wholly and essentially a spiritual phenomenon. 
Therefore, on the one hand, it is declared : "He that 
is joined to the Lord is one spirit." While, on the other 
hand, it is said unto sinful men : "Your iniquities have 
separated between you and your God." Consequently, 
the only thing necessary for the redemption of the 
severed and lost human spirit is the removal of that 
which causes the separation; the taking away of that 
which stands between it and its God : namely, sins, in- 
iquities, sinful acts, transgressions, wrong-doing. Re- 
pentance, — sorrow for — together with the confession 
and forsaking of these sinful acts, practices, and habits 
on the part of the offending man, will bring forgiveness 
from the offended God through our Lord and Saviour 
Jesus Christ. When these transgressions are blotted out, 
— when these iniquities are forgiven, — when the blood 



196 



The Spirit Man 



of atonement covers these wrong-doings, — when these 
sins are removed as far as the east is from the west, 
then there is nothing between the human spirit and 
the Divine Spirit. Consequently, they are reunited, and 
their broken fellowship is restored. Thus it is, that 
the grace of JUSTIFICATION, with all its blessed and 
glorious concomitants, REDEEMS the human spirit. 
And because of this justification before God, the death 
penalty or sentence is lifted from the soul. 

But there is something more the matter with a sinful 
man than the guilt and consequent condemnation that 
his acts of sinning have brought upon him. These are 
only the results of his wrong-doings, — of his iniqui- 
ties, his transgressions. These acts of wickedness, 
these sins, he committed after he was born, after he 
reached the years of accountability. For these, man 
alone is responsible. This is the reason why the Lord 
purposes "To execute judgment upon all men, and to 
convince all that are ungodly among them of all their 
ungodly deeds which they have ungodly committed, 
and all their hard speeches which ungodly sinners 
have spoken against Him." Man is not born a sinner, 
he becomes that after he is born. He is not born 
guilty of these ungodly deeds, he becomes guilty after 
he has committed them. But he is born in sin, i.e., 
born with an inbred, inherited principle of sin, which 



Redemption of Spirit, Soul and Body 197 



is in him at the very beginning of his existence. As 
is declared by David when under the inspired illum- 
ination of the Holy Spirit, he said: "Behold I was 
shapen in iniquity, and in sin did my mother conceive 
me." 

The work of grace that provides for the destruction 
and removal of inbred sin is called sanctification. This 
work, in contradistinction to that of pardon, forgive- 
ness, regeneration, or the new birth, is a work of 
cleansing, of purifying, of making holy, and pertains 
entirely to the soul, which is the seat of human de- 
pravity. The process of its removal is sympolized by 
the death and resurrection of Jesus Christ, and argued 
as follows: "For in that he (Christ) died, he died 
unto sin once ; but in that he liveth, he liveth unto God. 
Likewise reckon ye yourselves to be dead unto sin, but 
alive unto God through our Lord Jesus Christ. Know- 
ing this, that our old man — old Adam — is crucified 
with him, THAT THE BODY (or being) OF SIN 
MIGHT BE DESTROYED, that henceforth we should 
not serve sin. For he that is dead is freed from sin." 

There can be no resurrection unless there has pre- 
viously been a death. After the death to, and the 
destruction of, the being of sin, the subject, like as 
Christ was, is raised by the glory of the Father to walk 
in newness of life. Consequently, the exhortation: 



198 



The Spirit Man 



"If ye then be risen with Christ seek those things 
which are above, where Christ sitteth on the right hand 
of God." 

This condition of purity, of freedom from sin, must 
necessarily take place before the Spirit Father, the 
spiritualized Son of Man, and the Holy Spirit can 
take up their abode in the one time sinful man. To 
whom God puts the query: "Know ye not that ye 
are the temple of God, and that the Spirit of God 
dwelleth in you ? If any man defile the temple of 
God, him shall God destroy, for the temple of God is 
holy, which temple ye are." It is in connection with 
this work of cleansing, that purity, that freedom from 
all sin, is affirmed of the soul: "Seeing ye have puri- 
fied your souls in obeying the truth through the spirit 
unto unfeigned love of the brethren, see that ye love 
one another with a PURE HEART fervently." 

The opinion ordinarily held by those who admit of 
any possible cleansing from inbred sin by the blood 
of Christ is, that the spirit herein referred to, through 
which the unclean soul is reached, is the Holy Spirit 
of God only. But we are sure that the sin-enthroned 
soul could never be reached by the Spirit of God only 
as that Spirit works on the human spirit, and through 
it reaches the impure soul. It being the work of the 
Holy Spirit to first revivify the human spirit, get full 



Redemption of Spirit, Soul and Body 199 

possession of that, and then accomplish his divine pur- 
pose upon the unsanctified soul. Which fact proves 
the absolute necessity of a specific work of grace sub- 
sequent to, and consequent upon, the regeneration and 
redemption of the human spirit. Because the old 
man is represented in Scripture as a strong man armed, 
who keepeth his goods in peace until a stronger than 
he — the new man, Christ — shall enter his palace, house, 
or temple, as it is variously called, and first bind the 
strong man armed, and then spoil his goods. 

The cleansing of the temple, together with the in- 
coming of God the Father, God the Son, and God the 
Holy Ghost, is the divine work and experience of sanc- 
tification. The cleansing being the negative and the 
infilling with the Holy Spirit the positive part of the 
work, the one being consequent upon the other. But, 
during the reign of sin, — of the old man— there is not 
a power, faculty, attribute, or human possibility that 
has not been perverted or diverted from the lawful 
use for which they were created. And while it is in 
the province of the grace of God to instantaneously 
forgive the sinful soul, thereby requickening the human 
spirit into spiritual life, and also to as instantaneously 
sanctify the soul, it is left to the equally divine process 
of growth in grace for the purified soul to reach the 
measure of the stature of the fullness of Christ. A 



200 



The Spirit Man 



fact that can never become a human verity only as 
Christ, who took upon himself our human nature, is 
formed in each individual power, faculty, and attri- 
bute of the human soul, i.e., of mind, heart, and will. 
Because the soul, whose natural condition is described 
as earthly, fleshly, and carnal can never be spiritualized, 
— and consequently, immortalized — until every avenue 
of its being has been so changed or transformed that 
it has taken on the spiritualized human nature and 
characteristics of its heart-enthroned spirit LORD. Ac- 
cordingly, it is written : "Now the Lord is that. Spirit, 
and where the Spirit of the Lord is — lit. the Spirit 
Lord — there is liberty (i.e., moral liberty or deliver- 
ance). But we all with open face beholding, as in a 
glass, the glory of the Lord are changed (metamor- 
phosed) into the same image (likeness) from glory to 
glory, as by the Spirit Lord." 

Again, the Scriptures teach that the end or object 
of growth, of Christian development, is that "We may 
grow up into him in all things, which is the head, even 
Christ." "Who is the head over all things to the 
Church, which is His body the fullness of him that 
filleth all in all." 

Now, if Christ be the head of the church, he is 
also the head of each individual person that composes 
the body collective; and as such he is consciously and 



Redemption of Spirit, Soul and Body 201 

admittedly enthroned in the seat of human responsi- 
bility as the controlling and dominating authority of 
each individual soul. Which condition is nothing more 
nor less than spiritual dominion in the seat of human 
consciousness and objectivity. A condition in which 
the psychic man, and the psycho-physical body, which 
was made for the use of the psychic man, and through 
which he may manifest himself, is brought into sub- 
jectivity to his Spirit Lord, — his Creator. A condi- 
tion in which the human will is conquered until the 
man in his will "Wills to do His (God's) will," and 
has obeyed the divine mandate, "Submit yourself there- 
fore to God." A condition in which the subjected one 
gladly and thankfully acquiesces in all things to his 
living Head ; knowing that all things work together for 
good to them that love, God, in whom he is working to 
will and to do that which is well pleasing in his sight, 
and through whom he is working out, in Christ, his 
great and eternal purposes. Consequently, that man 
can and does "In every thing give thanks," because 
he knows that every thing which God permits to come 
into his life, or touch his interests at any point, is 
the will of God in Christ Jesus concerning him. Hence, 
it is a condition in which the enthroned Spirit Christ 
forms and shapes and moulds his own spiritualized 
and glorified humanity — "Changed into the same image 



202 



The Spirit Man 



from glory to glory" — into every avenue of every ca- 
pacity, of every attribute, faculty, and power of the 
soul life; whom He also leads, guides, teaches, and 
illuminates by his Holy Spirit until the man knows the 
mind of the Spirit, has the mind of Christ, desires only 
the will of God, and has the love of God shed abroad in 
every chamber of his heart by the Holy Ghost which 
(who) is given unto him. 

To illustrate, in every human nature there is the 
faculty or attribute of kindness ; but, since the fall of 
man, that possibility of the soul has either become 
dormant, dwarfed, or perverted by selfishness. Christ, 
as a perfect and perfected Son of Man, possesses also 
the attribute of human kindness; which, in him, is 
without blemish. Therefore, the inevitable result of 
having Christ formed in the human soul will be to 
reproduce his own perfected kindness in the one time 
dormant, dwarfed, or perverted attribute of kindness 
as it previously existed in the sin-dominated man, in 
whom he purposes to reproduce his own likeness, — a 
perfect humanity blended with divinity. Hence, the 
triumphant exclamation of the inspired Apostle: "I 
live, yet not I, but Christ!" 

Now, for the natural man — the psychic man — to be 
thus indwelt by the divine trinity ; to be dominated by 
the Lord from heaven, who is the Second Adam, — the 



Redemption of Spirit, Soul and Body 203 

spiritualized Son of Man, — son of Mary ; to be wholly 
and entirely possessed by him who is also the Son of 
God, God manifest in the flesh, the express image of 
the Father, out of whose bosom he came, and who is 
therefore the soul of God, — the expression of his af- 
f ectional nature ; to have such a One enthroned in the 
seat of human objectivity with full control and author- 
ity in ALL THINGS, whose one object is to make that 
dominated soul like his own, and not result in the com- 
plete spiritualization of that soul, is an utter impossi- 
bility. 

Again, following this New Testament truth of being 
changed from glory to glory into the likeness of our 
Lord, which is the mystery that was hid during the pre- 
vious ages or dispensations, it is declared that we have 
this treasure in earthen vessels, — bodies of clay — "That 
the excellency of the power may be of God, and not 
of us"; together with the consequent fact, "That the 
life also of Jesus might be manifest in our mortal 
body." The excellency of the power which must neces- 
sarily flow out from the God-indwelt, Spirit-filled, and 
Christlike man, which must also be known to be beyond 
the possibility of that which is natural to us — to the 
mere mortal man, can be nothing more or less than the 
supernatural power of the glorified Christ as his life 
is being made manifest in our mortal body. But the 



204 



The Spirit Man 



soul is the earthly seat of the power and being of that 
divine life which is manifested through the functions 
of the mortal body. While it is the human spirit, as it 
is illuminated by the Holy Spirit, that takes the things 
of Christ, — of God, and reveals them unto the soul. 
Thus the entire man is used in the divine process of 
making him meet for the Master's use, the light of the 
world, and the salt of the earth. Thus it is that Christ 
brought life (spirit life) and immortality (soul immor- 
tality) to light through the Gospel, — the God spell or 
charm. Which is the sole purpose of the entire system 
of Gospel and ecclesiastical economics. Proof : "He 
gave some, apostles ; and some, prophets ; and some, 
evangelists; and some, pastors and teachers. For the 
perfecting of the saints, for the work of the ministry, 
for the edifying of the body (Church) of Christ. Till 
we all come into the unity of the faith, and of the 
knowledge of the Son of God, unto a perfect man 
unto the measure of the stature of the FULLNESS 
OF CHRIST: 1 

Now, in the face of all these facts, together with the 
fact that Jesus gave himself for the church (a body of 
believers) that he might sanctify it (as a whole, con- 
sequently, each individual member of that body) ; that 
he might present it to himself without spot or blemish 
(sin only can spot or blemish the moral nature), we 



Redemption of Spirit, Soul and Body 205 

are assured that sanctification is the work of divine 
grace by which the soul is redeemed. Thus it is that 
we, having the spirit and soul redeemed by regeneration 
and sanctification, we have power to keep the body 
under and to wait for its redemption. 

The work of divine power whereby the body is re- 
deemed is that of glorification. This takes place at 
the resurrection. At which time the body is spirit- 
ualized, consequently, immortalized. For "It is sown 
a natural body; it (the thing sown) is raised a spir- 
itual body." The resurrection of the Son of Man, who 
is the first fruits of them that slept, sets the precedent 
for every member of his body that shall be raised from 
the dead ; and when those faithful women went on that 
early Sabbath morning to the place where they had seen 
him laid, they were greeted by a heavenly messenger, 
who said : "He is not here, he is risen : behold the place 
where they laid him." Later, when the disciples in- 
vestigated, they found nothing in that sacred tomb 
but a shroud, — "The linen clothes laid by themselves." 
Still later, when Jesus manifested to his disciples one 
of the powers of his spiritualized natural or psychical 
body,— that of appearing to mortal vision at will — he 
said to them: "Behold my hands and my feet, that it 
is I myself. Handle me, and see; for a spirit (a dis- 
embodied personality) hath not flesh and bones, as ye 



206 



The Spirit Man 



see me have." (i.e., spiritualized flesh and spiritualized 
bones.) 

There is a vast difference between a bodiless spirit 
and a spiritualized body. A vast difference between 
a disembodied spirit, such as went into the swine, and 
a spiritualized natural body. That is, hands and feet 
and flesh and bones changed into spiritualized and glor- 
ified substance. "There is a natural body, and there 
is a spiritual body," i. e., a natural body spiritualized ; 
a natura I body sown in weakness, but raised in power ; 
a natural body sown in dishonor, but raised in glory. 
First, that which is natural, and afterward that which 
is spiritual, is both the natural and the divine order. 
Why ? "For the first Adam is of the earth, earthy ; and 
the Second Adam is the Lord from heaven. And as 
we have borne the image of the earthy, we shall also 
bear the image of the heavenly." 

We see, then, that it is the gracious state of Justifica- 
tion together with its concomitant work of regeneration 
that, abstractly speaking, accomplishes the redemption 
of the human spirit. And also, that it is the gracious 
state of Sanctification with its accompanying work of 
purification that, abstractly considered, accomplishes 
the redemption of the human soul. And we also see, 
that it is the gracious state or condition of Glorification 
with its essentially prerequisite fact of the resurrection 



Redemption of Spirit, Soul and Body 207 



that, when taken abstractly, accomplishes the redemp- 
tion of the human body. All of which are necessary 
for the complete redemption of the entire man, and 
all of which can only be accomplished through the re- 
demption that is in Christ Jesus. 



CHAPTER XVI. 



THE BLACK ARTS 

In this discussion of spirit functions, manifestations, 
and possibilities, we would not dare to be so criminally 
disloyal to the truth — to existing facts, as to close this 
work without a word of warning in regard to the de- 
ceptive and destructive work of that class of men and 
women who are co-operating with evil spirits in their 
work of demonizing the human spirit. 

At a recent Bible study class the writer gave the fol- 
lowing list of Black Arts found in the Bible, and 
which were practised by those who were either con- 
suiters of, or controlled by, unclean spirits, namely: 

"Necromancy." 

"Charmers." 

"Enchantments." 

"Divinations." 

"Wizards." 

"Soothsayers." 

"Curious Arts." 

"Dark Sayings." 

"Familiar Spirits." 

"Witches." 



The Black Arts 



209 



"Sorcery." 
"Exorcists." 
"Witchcraft." 
"Devil Possession." 

Not one of these arts can be manipulated, nor any 
results obtained from their practice, without the aid 
of evil spirits. Most of them are either carried on for 
financial gain, or purely for earthly advancement and 
profit to the practitioner. While many of them are 
forbidden by the Father of our Spirits in his Holy 
Word, with the death penalty attached to any vio- 
lation of His commands in relation to them. And all 
of them tend to the utter degeneracy, prostitution and 
ultimate demonization to every human spirit that is 
allowed to indulge in them, and ends in the destruction 
of both the soul and the body that has been indwelt by 
that demonized spirit. 

Again, there is not one of these black arts but that, 
when tested by the strictest facts of history^ by the 
most accurate principles of word analysis, and by the 
most minute shades of lexicographic definition, may be 
found in the varied and various forms of occultism, 
spiritualism, Christian Science, New Thought, and in 
the distinctively philosophic religious cults of our times. 

Understand, we do not doubt the natural or innate 
goodness of many, — so far as that goodness may go, 



210 



The Spirit Man 



nor for a moment question the supposed and avowed 
integrity of purpose, nor the honesty of effort of those 
who are engaged in the more refined and seemingly 
uplifting phases of these cults. For most of them 
appeal to the highest and best that is in man — his 
spirit nature, and they appeal also to his greatest and 
most conscious need — spiritual light and help. But 
both the cause and the need for seeking these alien 
spiritual helps are identically the same as those that 
led King Saul to seek for spiritual light, knowledge, 
and comfort from the woman of Endor who had a fam- 
iliar spirit, i.e., a personal control and a personally 
controlling spirit. Saul's great need and the cause for 
that need are both given by him, as follows: "God 
is departed from me, and answereth me no more." 
1 Sam. 28:15. 

One of the most vital queries that God has put to the 
human race is "Should not a people inquire of their 
God?" Back of this query is the divine declaration: 
"I will be inquired of." 

Previous to the time that Saul felt impelled to do 
the unlawful and deadly thing of going to a woman 
who had a familiar spirit, he had had the spirit of the 
Lord, and had been counted among the prophets of 
God. In which condition he had access to the Father 
of spirits, — the source of spiritual light and knowledge 



The Black Arts 



211 



— and when in need of absolute, unerring, unfailing, 
and unquestionable light, truth and knowledge he could 
go to the high priest who had access to God through 
Urim and Thummim, or he could have the needed light 
and help through some prophet of God to whom the 
Holy Spirit would give the revelation ; or, these failing, 
he could have personal revelations in dreams or visions 
of the night. But previous to his experience at Endor, 
the following record is given : "The Spirit of the Lord 
departed from Saul, and an evil spirit from the Lord 
troubled him." Hence, with the Spirit of the Lord 
gone from him, and his spirit in touch with an evil 
spirit, it necessarily follows that "When Saul enquired 
of the Lord, the Lord answered him not, neither by 
dreams, nor by Urim, nor by the prophets." 1 Sam. 
28:6. 

Saul was no longer joined in spirit to the Lord, but 
he was joined in his spirit to an evil spirit, and he was 
one spirit with that spirit. This fact put him in touch 
with the evil, unclean and alien spiritual powers of the 
world; and although he knew there was death and 
destruction in the venture, his need for light and knowl- 
edge was so great that mere human, earthly, natural 
information would not meet the demands, — the dire 
needs of the hour. No, that would not suffice. That 
which he needs must come from some supernatural 



212 



The Spirit Man 



source. Hence, his order to his servants : "Seek me a 
woman that hath a familiar spirit, that I may go to 
her, and enquire of her." 

The High and Holy One, the omnipotent Father- 
Spirit answereth no more. "Seek me out a woman 
with a familiar control, and I will enquire of her." 
Enquire of her? 

Oh, the pity of it ! 

God is jealous of the spiritual integrity of the human 
spirit, and when it comes to the fact of unclean spirit 
functioning, to that of disrupted fellowship, to the 
breaking up of that loving entwinement of the human 
spirit with that of the Divine One, then it is that God 
is a jealous God. And we are sure there could be no 
just reason why a merciful God should attach the 
death penalty to those who were controlled by the 
familiars and to those who consulted them, except that 
the spirit of man is the only part of him to which the 
Divine Spirit-Father can have access, that only with 
which his spirit can function, that only by which he 
can redemptively reach the mentality, affection and vo- 
lition of the soul, and that also from which he is ex- 
cluded and cut off, when that spirit is functioning with 
evil spirits. The fellowship of which so degenerates, 
darkens, blinds, degrades and debauches the spirit of 
man ; and which so retards and hinders the redemptive 



The Black Arts 



213 



work of the Holy Spirit that ultimately the salvation 
of the man becomes an utter impossibility. 

At this juncture it is pertinent to say that we have 
no time to waste with those who claim that all spirit 
manifestation and phenomena among those who wor- 
ship Jesus Christ the Lord are the results of rampant 
zeal without corrective knowledge, the lack of mental 
equipoise, or of fanaticism. Neither have we time 
to spend with those who profess to believe that all 
spirit manifestation among the black arts and among 
the occult religions of our times, are the result of char- 
latanism, legerdemain or mystic jugglery, for both 
are demonstrable facts of holy writ. One is divine, 
the other is devilish. One is produced by the spirit of 
truth, the other by the spirit of error. One leads to 
God and heaven, the other away from them. Both 
must be believed by all who accept the Word of God 
as authority on all subjects upon which it pronounces 
itself. 

In this present age or dispensation of the Holy 
Ghost-Spirit, the physical death penalty is lifted, both 
for those who consult and. for those who are controlled 
by familiar spirits. But in order to show that it is 
over this matter of human functioning with evil spirits 
that the Lord God declares his jealousy, and to show 
also that all false prophets, false teaching, and false 



214 



The Spirit Man 



religions have demons and lying spirits back of them, 
it will be necessary only to glance briefly into both the 
Old and the New Testaments. 

It is affirmed by Israel : "They lightly esteemed the 
Rock of their salvation. They provoked him to jeal- 
ousy with strange gods — idols. They sacrificed unto 
devils {demons), and not to God: to gods whom they 
knew not, to new gods that came newly up, whom your 
fathers feared not. Of the Rock that begat thee thou 
art unmindful, and hast forgotten God that formed 
thee." Deut. 32:16, 17. 

Note it. When they sacrificed to idols — to strange 
or new gods, they sacrificed unto devils. This same 
fact is declared also in the New Testament by the 
Apostle Paul. "Behold Israel after the flesh, are not 
they who eat of the sacrifices partakers of the altar? 
What say I then? That the idol is anything, or that 
which is offered in sacrifice to idols is anything? But 
I say, that the things which the nations sacrifice, they 
sacrifice to devils (demons), and not to God; and I 
would not that ye should have fellowship with devils. 
Ye cannot drink of the cup of the Lord and the cup 
of devils. Ye cannot be partakers of the Lord's table, 
and of the table of devils. Do we provoke the Lord to 
jealousy?" 

Note these facts. It is not the mere wood or stone 



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of which the idol is composed that is hurtful and disas- 
trous; that is nothing. Neither are the things sacri- 
ficed to those idols anything bad nor dangerous in 
themselves. But back of the idol — back of the inno- 
cent animals that are sacrificed to it, is the awful fact 
of evil, malignant, demon spirits. To whom the wor- 
shipper is yielding himself together with the worship- 
ful powers of his God-begotten spirit, rather than to 
the mere idol — the inanimate thing — itself. Which 
fact puts him in harmonious contact with, and under 
the control of, the evil powers of a lost world. Is it 
any marvel that the Holy Spirit inspired apostle should 
cry out "Do we provoke the Lord to jealousy." 

Furthermore, the fact is revealed also that one can- 
not be in harmony and fellowship with the unclean 
spirits, — be a partaker at their table, at their feast, of 
their cups, and at the same time be a partaker with the 
Lord. Conscious and willing fellowship with one, 
breaks — absolutely breaks all fellowship with the other. 

Again, when the time came for Ahab, the wickedest 
King of Israel, to reap the inevitable results of his 
God-defying and idolatrous life, and he must be per- 
suaded to go where his fate awaited him, there was 
a council being held in the spirit world. "And the 
Lord said, "Who shall persuade Ahab that he may go 
up and fall at Ramoth-Gilead ?" And one said on this 



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manner, and another said on that manner. And there 
came forth a spirit and stood before the Lord, and 
said, "I will persuade him." And the Lord said, 
"Wherewith?" And he said, "I will go forth and I 
will be a lying spirit in the mouth of all his prophets." 
I Kings 22:22. 

Note it, "ALL his prophets*' i.e., the prophets of 
Baal. The prophets of an idol, back of which are 
demons, whom this wicked king — this idol-devil wor- 
shipper had been worshipping. To whom he belonged, 
and by whom he was persuaded to walk willingly to 
his death rather than believe Micaiah the prophet of 
God, who had told him the exact facts in the case, and 
who received for his loyalty only a slap on the cheek 
from one of the false prophets, and an order from the 
demon-controlled king that he should be cast into 
prison and fed on the bread and water of affliction 
until he — the king — should return in peace. But the 
king never returned, he lost his soul, and the demons 
got his spirit. Which is the only part of a lost man that 
is available for the use of "Beelzebub, the chief of 
devils — demons." 

"But," says one, "Those who are the devotees of 
these modern twentieth century religious cults, which 
you claim are erroneous, are not idolators, and, con- 
sequently, they are not worshippers of devils. No, 



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not professedly so. And in many cases — yea, in most 
cases — not even consciously so. They are deceived, 
as were the people of Samaria. Concerning whom it is 
written : "There was a certain man, who before-time 
in the same city used sorcery, and bewitched the people 
of Samaria, giving out that himself was some great 
one. To whom they all gave heed, from the least to 
the greatest, saying 'This man is the great power of 
God.'" Acts 8:9, 10. 

Think of it. They all — the entire city, from the 
high and the low, the rich and the poor, the old and 
the young — all say: "This MAN is the power of 
GOD.' 9 

This is the great delusion. 

And herein lies the greatest difficulty in the religious 
world, namely: That many of those who would be 
reckoned among the divinely spiritual ones, — those who 
in heart would be godly, those who have intense spir- 
itual desires for saintship, and for true, heavenly, 
illumination — are made to believe that all supernatural 
illuminations, manifestations, impressions, and phe- 
nomena, are necessarily divine and of God, simply 
because they come from a spiritual source. They not 
realizing that Satan is the god of this present evil 
world ; and, evidently not having been taught the great 
truths of Eph. 6:12., i.e., that we Christians wrestle, 



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struggle, strive against principalities, against powers, 
against the rulers of the darkness of this world, against 
wicked spirits in high or heavenly places. These very 
facts are those which give an open door to the powers 
of darkness that is as unchecked and unhindered as 
that by which Simon Magus entered at Samaria. Both 
in the Church and out of it. 

That the sorcery of Simon Magus was actuated, 
accompanied, and accomplished by the direct agency of 
evil spirits, and that it was the open door for their con- 
trol and personal possession of the people, is evidenced 
by the record given when the gospel of the divine Son 
of God struck that city, for it declares : "When Philip 
went down to the city of Samaria, and preached Christ 
unto them, the people with one accord gave heed 
unto those things which Philip spake, hearing and see- 
ing the miracles which he did. For unclean spirits, cry- 
ing with loud voice came out of many that were pos- 
sessed by them." Acts 8:5-7. 

"But," argues one, "These things occurred in the 
semi-barbaric times of the Bible, when the people knew 
no better, but now in these days of advanced enlighten- 
ment, culture, refinement and scientific knowledge, 
such things cannot be." 

We know of no better example of modern culture 
and scientific research along these very lines than 



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219 



William Stead, whose great mistake was that, after 
scientifically demonstrating the fact of spirit communi- 
cation, he believed the spirit who controlled the so- 
called psychic, with whom he consulted concerning 
his earthly end, when that spirit told him that he would 
die in the streets of London by being trampled to 
death under the hoofs of horses, but who went down 
to a watery grave in the ill-fated Titanic. Evidently 
his informant was also a lying spirit. 

Again, there are those who try to exonerate both the 
woman of Endor and King Saul, because of the divine 
results of that interview. But it cannot be made a test 
case from the fact that the Lord God Almighty 
intervened and rebuked the woman by manifesting his 
divine power in revealing to her spirit the identity of 
the disguised king, by bringing Samuel up body, soul, 
and spirit, through whom he reproved Saul for his dis- 
obedience in the case of Amelek, and by whom he 
uttered a prophecy which was as completely fulfilled 
as any that were uttered by that prophet in his past life. 

Otherwise her lying control would have claimed to 
have been Samuel, or anyone else that she may have 
named. As is the fact in all such cases, whether they 
be in the prophets of Baal, the false prophets of God, 
the witches and wizards of old, or in the mediums of 
our times. Who either openly deny God and his Christ 



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The Spirit Man 



or try to force the Christ of the Bible into their 
damnable heresies. 

No, the rulers of the darkness of this world must 
still hold sway, and continue their soul damning and 
spirit poluting work until Jesus comes. And the most 
unfortunate thing about it all is that they shall make 
inroads upon the Christian faith, — upon the church, 
and lead her people away from the truth. For "The 
spirit speaketh expressly, that in the latter times some 
shall depart from the faith, giving heed to seducing 
spirits, and doctrine of devils." 

We are now in those times. For Eddyism, Unitar- 
ianism, Spiritualism, Higher Criticism, Freeloveism, 
Darwinism, New Thought, and all such faith destroy- 
ing cults are fitting up their ranks from the church and 
in the churchianity of our times. But, at the second 
coming of the Lord, it is declared "And it shall come 
to pass in that day, that the Lord shall punish the high 
ones that are on high, and the kings of the earth upon 
the earth." Isa. 24:21. 

Notice that the prophecy says both the high ones 
that are on high, i. e., that is the high places, the air, 
the firmamental heavens, and also the kings of the earth 
upon the earth ; they together are to be punished. 

Our spiritual fathers understood about the high or 



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221 



heavenly places as the domain of the rulers of the dark- 
ness of this world, when they sang: 
"Angels our march oppose. 

They still excel in strength 

Our secret, sworn, eternal foes, 

Countless, invisible. 

From thrones of glory driven 

By flaming vengeance hurled 

They throng the air, they darken heaven. 

They rule this lower world." 



CHAPTER XVII. 



THE ATONEMENT. 

The direct prophecies that deal with the atonement 
are found in the fifty-third chapter of Isaiah, and read 
as follows : "Yet it pleased the LORD to bruise him; 
HE hath put him to grief ; when THOU shalt make 
his SOUL AN OFFERING FOR SIN." Or, if we 
substitute the marginal reading for this last clause, we 
have the following: "When his soul shall make an 
offering for sin." Isa. 53:10. To which is added 
the following : "Therefore will I divide him a portion 
with the great, and he shall divide the spoil with the 
strong ; because he hath poured out his SOUL UNTO 
DEATH." 

In evidence that these prophecies, concerning the 
going out into death of the soul of the sacrificial man 
were fulfilled, we have the unimpeachable testimony 
from the divine victim himself when in Gethsemene he 
cried out "My SOUL is exceeding sorrowful, even 
UNTO DEATH." Mark 14:34. 

Most of the misunderstandings, complications, and, 
consequent, skepticisms that have arisen in regard to 
the atonement are due to the fact that the great bulk 



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223 



of Christian teaching concerning the composite nature 
of man has been that it is only dual, i. e., that man is 
only soul and body. The faith of Christendom is, 
"In him (Christ) dwelt all the fullness of the God-head 
bodily" ; that Christ was, and still is, as truly "The Son 
of man" as he is "The Son of God." Consequently, 
he, in his humanity, could have only a soul and a 
body. The correlated fact to all this is that he, as 
the divinely provided sacrifice, died to make an atone- 
ment for the "sin of the world.' 9 And, since the human 
soul has always been declared to be immortal, it was 
not possible for the immortal soul of the sacrificial 
"Lamb of God" to die. Hence, the dilemma with just 
two horns, namely: either that God the eternal spirit 
must have been put to death on the cross by the hand 
of man, the work of his own creative power, or that 
the sacrifice which divine love made in atonement for 
the sin of the world was simply the offering up of a 
prepared body, — a physical and fleshly composition, an 
animalistic organism — a mere physical life. 

And since Christianity has not dared to face the dire 
results, of choosing the former horn of this dilemma, 
she has been forced to affirm the latter. Which fact 
is causing many in this age of intellectual, scientific, 
and ethical light to turn away from the great truth 
of divine atonement and deny it in toto. Because it 



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The Spirit Man 



is a well known phenomena that the history of man 
is replete with the continuous tragedy of men who lay 
down their physical lives for others, for their country, 
their wives, and their offspring. That many are of- 
fering up their lives for the cause of Liberty, that not 
only their own but the loved ones of others may enjoy 
what is being recognized the world over as their inalien- 
able rights. The martyrdom of the missionary, who 
would carry the Gospel of eternal life to the one who 
takes his mortal life is a constantly occurring fact. 
Hence, there are Saviours many. 

Again, it is affirmed of Christ that "He tasted death 
for every man" ; and, if his sacrifice had been only the 
offering up of his physical life, he like all other human 
heroes should have had, at least, the power and satis- 
faction of saving those for whom he died from the 
ravages of physical death. So that from the very 
moment he cried, "It is finished" there would never 
have been a single victim to the power of physical 
death. Yet, it is still appointed unto all men once to 
die, and die they do. But a very little investigation 
shows us that this exemption from death is condi- 
tional, for Jesus says "Whosoever liveth and believeth 
in me shall never die," and yet all the believers in Jesus 
Christ — even the best and most faithful — of all the 
generations in the past have died, and they still con- 



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225 



tinue to die, and ever shall until the Lord comes and 
translates without dying the generation of prepared 
saints that shall be alive when that glorious day shall 
come. 

Evidently, the death that He died and the death that 
he tasted and the death from which he purposes to 
save his believing ones and the death from which all 
men need to be saved is but little understood by the 
great mass of Christian teachers. 

In the Isaian prophecy, concerning the death and 
the grave of the Messiah, we have the following: 
"He made his grave with the rich, and in his deaths 
(was) with the wicked (lit. correct)." In the mar- 
ginal reading the translators have substituted the plural 
form deaths instead of the singular, as given in the 
text. This is in perfect accord both with the law of 
the original language in which it was written and with 
the phenomena with which it deals, for the facts are 
that Jesus Christ went into both physical and psychical 
death, and was with the wicked in BOTH HIS 
DEATHS. 

His grave — qeber — was with the rich, i. e., Joseph 
of Aramathea, but his soul was in hell — sheol and 
hades. Men can dig qeber — Heb. for grave — and 
build mnemeion — Gr. for tomb or sepulchre — but they 
cannot dig sheol (Heb. for hell) or hades (Gr. for 
hell). He was with the wicked in His deaths, for in 



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The Spirit Man 



his physical death He was nailed to the cross — cruci- 
fied — between two wicked thieves who reviled him, 
and His soul was also with the wicked in hell, — in 
sheol, in hades. 

"But what was his soul doing in hell?" 

Tasting soul death for every man; tasting the pun- 
ishment of the soul that sinneth. That every man 
who shall so elect, that every one among men who 
wills it so, that every one who meets the divine condi- 
tions may not be compelled to undergo that humanly 
unendurable and otherwise inevitable soul-destroying 
death. 

"But why must that pure, sanctified Son of God — 
Son of man — endure this awful curse?" 

Because, He, who knew no sin, has been made sin. 
Made sin, that he might redeem those whose nature 
he had lovingly taken upon himself. Made sin, that 
he might willingly take the curse from his brethren, 
and transfer it to himself. Made sin, that he might 
place his own soul in the balance and die the death 
due to the one whom he thus loves. Consequently, 
he must make his soul an offering for sin, by pouring 
out that soul unto death, a sacrificial death. There- 
by suffering the extreme penalty that those whom he 
would redeem would have to suffer were it not for 
the fact that he has become their Saviour, — their 
substitute. 



The Atonement 



227 



We have often been greatly pained, while listening 
to pulpit orators and teachers ; who, in their dramatic 
efforts to portray the intensity of the awful physical 
sufferings of our Lord in the garden and on the cross, 
have affirmed that the agony in Gethsemene, whereby 
great drops of blood were forced through the pores 
of His skin, as if it were sweat, and the subsequent 
cry, "If it be possible let this cup pass," was due to 
the natural human dread of the mortal flesh in facing 
so horrible a death, as that of the cross and that this 
agonizing fear, weakness, dread, and mortal terror 
reached its climax in that terrorized wail "My God, 
my God, why has thou forsaken me?" 

Such conceptions of the tragedy of the cross makes 
its hero such a shrinking, cringing cowardly thing 
that he is put to shame before the nobler specimens of 
heroic manhood that have sacrificed their lives for their 
kind. For many of these met death without the slight- 
est evidence of physical fear, shrinking, or anguish. 
Arnold Winkelfried deliberately rushed upon the set 
bayonets of the enemy, crying "make way for Liberty. 
Made way for Liberty," and died. When the British 
told Ethan Allen, one of the heroes of the revolution, 
that they were going to take him out and shoot him. 
He coolly replied "Shoot and be d — d." Mothers 
have died in hysterical laughter over the joy of having 
saved the lives of their little ones at the sacrifice of 



228 



The Spirit Man 



their own. Even men on the gallows, criminals — 
men positively wicked — have manifested an outward 
calm and bravery in the face of that humiliating and 
disgraceful death that has been born of an innate spirit 
of real heroism, that would put to shame all such 
driveling conceptions of the real cause of our Lord's 
agony, as that given above. 

But the facts concerning the Hero of Calvary are 
that he carried the instruments of his own death and 
physical torture until he sank exhausted under the 
load without so much as a groan. That in the face 
of that coming torture he gave the faithless Peter 
such a tender look of loving rebuke, that it sent him 
out from that holy presence weeping bitterly. That 
while the torturous nails were being driven through 
the living, quivering flesh "He opened not his mouth." 
That when his physical suffering had reached its 
greatest possible intensity, as his aching pain-tortured 
and mutilated body hung on the cross, he meekly said, 
"I thirst." And that that heart rending cry never 
escaped his sacred lips until the first throes of the 
second death struck his holy soul. Which penalty, 
he in tender, holy love was bearing for the man whom 
he loved, and whose nature he had taken upon 
himself that he might make that sacrifice possible. 

Further, Jesus says, "I lay down my life, that I might 



The Atonement 



229 



take it again. No man taketh it from me, but I lay 
it down of myself." John 10:17, 18. 

Now speaking of the physical life of Jesus Christ, 
it is an undeniable fact that men did take it from him. 
Judas, a man, betrayed him into the hands of those 
who sought to kill him. They took him, and with 
wicked hands crucified and slew him. But when 
we give the Greek word (psyche) its correct 

meaning all is clear. For that is the word which in 
the above text is translated "life." Consequently, what 
Jesus really said is unimpeachable, for he said "No 
man taketh my SOUL from me, I lay it down of my- 
self. I have power to lay it down, and I have power 
to take it again." 

Herein is manifested both the divine sonship and the 
deity of Jesus the Christ. For, as the divine Son of 
Man, he had power to make this dedication, this con- 
secration, this sacrifice of his soul on the altar of 
human need; power to make his soul an offering for 
sin; power to thus pour out his soul unto death, and 
thus "bare the sin of many," and "make intercession 
for the transgressors." And then, after that sacrificed 
son had drank the bitter cup of a sin cursed death, and 
gone down to the place of the sin cursed one, he as 
God, as the deity, could bring that soul out of hell, out 
of death, and ''take it again. 1 ' 

This sacrifice of HIS SOUL, — the offering up of 



230 



The Spirit Man 



His soul FOR SIN, the pouring out of that soul unto 
death — together with the shedding of His life blood for 
the REMISSION of SINS is ATONEMENT. Atone- 
ment full and complete both for the willful, overt 
acts of wrong doing, and for the inward principle of 
sin. Atonement for sins, for iniquities, for transgres- 
sions in their multiplied plurality; and also for the 
inborn being of sin, for that inherent, inbred, indwell- 
ing power that enters into the organism of a man's soul 
at the time of his conception. Concerning which the 
Psalmist has said, "In sin did my mother conceive me." 

Beloved, it was the awful and humanly unendurable 
agony of soul death — of the second death — that wrung 
that piercing cry from the God forsaken soul of our 
Substitute as his soul drew in the first taste of that 
tortuous thing it was tasting for us, i. e., the death of 
that which was created a little higher than the animal 
and but little lower than the angel, — the human soul — ■ 
and which was created with the power and capacity 
to enjoy eternal life, but which, unless given eternal 
life through Jesus Christ must go down into that death 
which wrung that heartbreaking cry from the One 
whose heart broke that we might not have to endure it. 

And when He as God put forth his power to take 
again that sin cursed, human soul out of hell, restored 
it again to that body which meanwhile was not per- 
mitted to see corruption, made a spiritual body out of 



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231 



that self-same psychical or natural one, and then, as 
the glorified son of man and son of God, returned into 
the bosom of Him from whence he came, he not only 
took a glorified human nature into heaven with him but 
took it into the absolute God-head itself. And there 
it must stay while eternal ages roll. This being the 
foundation fact that makes it possible for human beings 
to become "JOINT" or equal heirs with him. He is 
the heir of all things. All things were created by and 
FOR him. 

The atonement has made it possible also for each 
one who will to be filled with the Spirit. Thus making 
it possible for each human being not only to have the 
Holy Spirit as an indwelling comforter, leader, teacher, 
and inward guide, but to have him also as an unfailing 
revealor and illuminator to our spirit of the wiles of 
the devil and his seductive throng, and who, as we 
resist these wicked spirits, will become an absolute 
spiritual power and force in the life of all who thus 
strive until they realize their complete victory over 
every spiritual foe. Each of whom, as they thus fight, 
are conscious of a victorious faith which gives the 
divine assurance that he shall yet reach the glorious 
destiny for which the father of his spirit brought him 
into existence. So that he triumphantly cries out, 
"I am more than conqueror through Jesus Christ who 
loved me and gave himself for me." 



232 



The Spirit Man 



Thus men are enabled to live the truth that makes 
them like the One from whom the truth comes — 
divine. 

Remember, that the hidden man of the heart is the 
spirit man; that as a man thinketh in his heart, so is 
he ; and that the spirit man is thus hidden away among 
the affections of the soul that he may use his voice in 
pleading that those rich treasures may be turned over 
to God. Remember also that "The eyes of the Lord 
run to and fro throughout the whole earth to show 
himself strong in behalf of those whose heart is perfect 
before him." For the greatest work of man, as a co- 
laborer with God, is that of building his own character, 
and the greatest product of their collaboration is the 
harmonious unifying of both the soul and the spirit of 
man into one great, strong, pure, and loving Christ- 
like person, of which the expressive and subservient 
part is the soul. And all of this is possible only be- 
cause of, and through, the Atonement. 



